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BAPTIZEIN. 


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.org/details/meanir 





APPE 





NDIX 


TO THE 


REVISED 


VERSION 


GOSPEL BY MATTHEW. 





THE 


MEANING AND USE 


OF 


BAPTIZEIN 


% 
PHILOLOGICALLY AND HISTORIGAPLY INVESTIGATED, 


FOR THE 


AMERICAN BIBLE UNION. 


BY T. J. CONANT, D.D. 


π----  - 


NEW YORK: 
AMERICAN BIBLE UNION, 350 BROOME STREBT, 


BIBLE REVISION ASSOCIATION, LOUISVILLE, KY. 


1861. 


Main Lib. 
JOUN FRYER 
CHINESE LIBRARY 


Entered, according to Act of Congress, in the year 1860, by 
THE AMERICAN BIBLE UNION, 
In the Clerk’s Office of the District Court for the Southern District of New York. 











Tuomas HoLaMANn, PRINTER AND STEREOTYPER, NEW YORK. 


TO THE READER 





THE question may be asked: Why, in a revision of the 
English New Testament, professedly designed to represent the 
latest results of critical learning in all respects, is one particular 
instance of change distinguished, by being made the subject of 
a separate treatise? *To this I answer: 

1. The meaning of the Greek word sarrmem has been so 
obscured, by the denominational controversies which have sprung 
up within the last two centuries, that nothing less than a 
complete historical exhibition of its use, both in pagan and 
christian Greek literature, would suffice to place the matter in 
a clear light. 

2. In substituting the literal English meaning of this word 
for its Anglicized form, in a revision of the New Testament for 
popular use, the writer feels that a just deference to public 
Opinion, as well as to christian feeling, requires that the reasons ~ 
of this change should be fully set forth. It is believed, that 
the method adopted in the investigation will commend itself 
to the candid inquirer. By allowing the impartial witnesses of 
antiquity to speak directly to the reader, he is placed in a 
position to judge for himself of the writer’s deduction from their 
testimony, which is recorded in the revised text. 

3. The exhibition of the grounds for this change is required, 
moreover, by the action of large and influential organizations in 
England and America,-which chiefly control the work of Bible 
translation in heathen tongues. By these societies the principle 
has been formally adopted, that the Greek word saprmery shall 
be universally transferred, and not translated, in versions under 
their patronage; and so stringently is this rule enforced, that 
even in mission-fields wholly destitute of the word of God, 
versions confessedly of the highest merit, in all other respects, 
have been rejected because in this there was a deviation from 
the rule. The Bible Society, for which I have the honor to 
labor, has adopted as its fundamental principle, to be applied 
to all its versions whether for the home or the foreign field, 


747816 


vi. TO THE READER. 





eat 
the faithful translation of every word capable of being expressed 
in the language of the version. This is, in the view ‘of its 
managers and members, the only principle justly claiming to be 
catholic ; and from its nature, it admits of no exception. 

It seems proper, therefore, in presenting to the public a revis- 
ed English version of the New Testament, in which this word 
is rendered into English, to show that the translation expresses 
its true and only import, and is not a sectarian rendering. 

The entire argument is set. before the English reader, in his 
own language; the authorities for the use of the Greek word 
being fully given, in translations made as literal as possible. 
These authorities are all contained in the portion of the page 
above the dividing line; and in this division of the page no 
foreign words are used. The translation of this word being 
indicated by small capitals (followed by the word itself in its 
Anglicized form), the English reader is as well able to judge 
of its meaning, from the connection, as the reader of the original 
Greek. 

The examples of the common meaning and use of the word, 
in Sections I. and II., are from every period of Greek literature 
in which the word occurs. They include all that have been 
given by lexicographers,* and by those who have written pro- 
fessedly on this subject; and these, with the examples added 
from my own reading, exhaust the use of this word in Greek 
literature. 

The quotations have been copied, in every instance, by myself 
or under my own eye, from the page, chapter, or section referred 
to. Special pains have been taken to make these references as - 
definite and clear as possible, that any passage may easily be 
found; the author’s name being given, the name of the treatise, 
and its divisions (if any &re made), and the volume and page of 
the edition in most common use, or of the one accessible to me. 


T. J. Conant. 
Brooklyn, N. Y., September, 1860. 





* Basil. p. 256 (Steph. Thes.), “ Sympathizing with those immersed in the sea” 
(τοῖς ἐν τῇ ϑαλάττῃ βαπτιζομένοις συμστάσχοντες) is not included among the 
examples, as the writer gives none except such as he has been able to verify, 
by reference to the passage and its connection. 


CONTENTS. 


The course of argument, in this treatise, may be seen at a glance in the following sketch of its plan. 


PAGE. 
SECTION I. Usage of Greek writers; including the Church Fathers, 
when they do not speak of the Christian rite......... 1-82 
81, Th the literal, pliysical sense... oe ciaws swe e eee deseces 1-42 
1. Absolutely, with the ingulfing element implied......... 1-27 
2. Construed with some case of the ingulfing element...... 28-42 
$2. In the tropical or figurative sense.............ee0ee08- 43-72 
1. To plunge, to immerse (as in ingulfing floods) in calami- , 
Sled Cle ss ok oss debe ee aa ied tig 43-67 
2. To overwhelm (figuratively) with an idicatine liquor, 
CAG. ων, τ ΨΥ dea! spines Sn peepee", 68-72 
; 23. Use in composition with a preposition. ............-.-4- 73-82 
SECTION 11. Usage of the Greek Versions of the Old Testament.... 83-86 
SECTION III. Summary of lexical and grammatical uses........... 87-96 
Fi: Ta τ, δ os Satan ws «Seas 0450 once ams ops 87-91 
2. Grammatical construction....... Me Pye me Be ταν 91-96 
SECTION IV. Application to the New Testament................. 97-101 
SECTION V. Usage of the Church Fathers...................00+ 102-133 
1. Where they use the word of the Christian rite, or de- 
scribe the rite invother Words............0...sc0ceee 102-121 
2. Where the rite (or what is implied in it) is variously 
applied for illustration or comparison..............-.. 122-133 
SECTION VI. Requirements and practice of the Christian Church... 134-141 
1. Of the Eastern, or Greek Church...............2.00- 134, 135 
2. Of the Western, or Latin Church..... Ἐς ον 136, 137 
on OF the Anglican ΟΙΡΟΝ, νους, geees chs oe ews 138-141 
SECTION VII. Usage of the Versions.........2..0...e0eceeeeees 142-149 
Weer the:old Latin versions... το ον ον Sac ced sea 142-144 
2. Of the ancient Oriental versions............+....0--. 144 
rc GPE TG πα VOTBIONS. 6. ᾿ς ince ecw ne oes Steals 144-146 
. 4. Of modern versions for the learned... .. “4 dale eudiweac tees 146-149 
SECTION VILL. Views of scholars of different communions. ........ 150-157 


SECTION IX. Obligation to translate the word..............-...-. 158-163 


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ey, Ὁ κῶν 


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ὦ ad . - . 
» Φ. 43 » “ 
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ΕἸ πὰ Φ ὁ Ψ᾿ 
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ee é a" aan 
χω Ἃ ν ν᾿ ie 
3 > 243 ? 
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. 


OF 


BAPTIZEIN. 





“SECTION I. 


Usage of Greek writers, including the Church Fathers, where they do 
not speak of the Christian rite. 





GROUND-MEANING : 
ΤῸ IMMERSE, IMMERGE, SUBMERGE, TO DIP, TO PLUNGE, TO IMBATHE, ΤῸ WHELM. 
21. In the literal, physical sense. 
1. Absolutely, with the ingulfing element implied. 





EXAMPLE 1. 


Polybius,* History, book I. ch. 51, 6. In his account of the 
sea-ficht at Drepanum, between the Romans and Carthaginians, 
describing the advantages of the latter in their choice of a posi- 
tion, and in the superior structare and more skillful management 
of their vessels, he says: : 

“For, if any were hard pressed by the enemy, they retreated 
safely, on account of their fast sailing, into the open space; and 





* Born 205 before Christ. 








GREEK TEXT. 
Polybii Hist. lib. I. 6. 51, 6 (ed. Schweigh.). 
_ Εἴ re yap πιέζοιντό τινες ὑπὸ τῶν πολεμίων, κατόπιν 


3 ’ » nr A \ “ » ἈΝ » 
ἀνεχώρουν ἀσφαλῶς dia τὸ ταχυναυτεῖν εἰς τὸν ἀναπεπτα- 
A 


2 USAGE OF GREEK WRITERS. 





then with reversed course,.now sailing round and now attacking 
in flank the mors advanced of the pursuers, while turning and _ 
embarrassed oh: account ef the weight of the ships and the 
unskillfulness of the» trews, they made continued assaults and 
SUBMERGED (BAPTIzED) many of the vessels.” 


EXAMPLE. 2. 


The same Work, book VUI., ch. 8, 4. Describing the opera- 
tions of the engines, which Archimedes constructed for the 
defense of Syracuse when besieged by the Romans, and with 
which he lifted the prows of the besieging vessels out of the 
water, so that they stood erect on the stern, and then let them 
fall, he says: 

“Which being done, some of the vessels fell on their side, 
and some were overturned; but most of them, when the prow 
was let fall from on high, BEING SUBMERGED (BAPTIZED), became filled 
with sea-water and with confusion.” 


EXAMPLE 3. 
Plutarch,* Life of Marcellus, ch. XV. Describing the same 





* Born in the year 50 after Christ. 








GREEK TEXT. 
, 7 3 >. “- “ , a 
μένον ToTOV: κᾷπειτ ἐκ μεταβολῆς τοῖς προπίπτουσι τῶν 
’ \ \ , \ \ ’ὔ’ 
διωκοντων, TOTE μὲν περιπλέοντες, τοτὲ δὲ TAAYLOL προσ- 
/ “ A \ ’ 
πίπτοντες στρεφομένοις καὶ δυσχρηστοῦσι διὰ τὸ βάρος 
“ 7 Ν A A 3 7 val : a 3 
τῶν πλοίων καὶ διὰ τὴν ἀπειρίαν τῶν πληρωμάτων, ἐμβο- 
, n° 9.7 N A a an 
Aas Te συνεχεῖς ἐδίδοσαν, καὶ πολλὰ τῶν σκαφῶν ἐβάπτι- 


Cov. 
Polybii Hist. lib. VIII. c. 8, 4 (ed. Schweigh.). 

Οὗ γενομένου, τινὰ μὲν τῶν πλοίων πλάγια κατέπιπτε, 
τινὰ δὲ καὶ κατεστρέφετο: τὰ δὲ πλεῖστα τῆς πρώρας ἀφ᾽ 
ὕψους ῥιφθείσης βαπτιζόμενα, πλήρη θαλάττης ἐγίγνετο 
καὶ ταραχῆς. 


4 


IN THE LITERAL, PHYSICAL SENSE. 3 





operations, he says (speaking of the arms of the engines project 
ing from the walls over the vessels) : 

“Some [of the vessels] thrusting down, under a weight firmly 
fixed above, they sunk into the deep; and others, with iron 
hands, or beaks like those of cranes, hauling up by the prow till 
they were erect on the stern, they susmercep (Baprizzp).” 


EXAMPLE 4, 


Aristotle,* concerning Wonderful Reports, 136. Speaking of what 
the Pheenician colonists of Gadira (on the southern coast of Spain) 
were reported to have seen, when sailing beyond the Pillars of 
Hercules (westward of the strait of Gibraltar), he says: 

“They say that the Pheenicians who inhabit the so-called Ga- 
dira, sailing four days outside of the Pillars of Hercules with 
an east-wind, come to certain desert places full of rushes and 





* Born 384 before Christ, 








GREEK TEXT. 
Plutarchi Vit. Marcelli, XV (ed. Schafer). 


\ \ \ - 
Tas μὲν ὑπὸ βρίθους στηρίζοντος ἄνωθεν ὠθοῦσαι 
ever sft q > ἈΝ Ἀ ; \ ~ y+ / 
κατέδυον eis βυθὸν, τὰς de χερσὶ σιδηραῖς, ἢ στόμασιν 
ἔπε εν ὁ ’ Δὲ . 
εἰκασμένοις γερᾶνων, ἀνασπῶσαι πρώραθεν ὀρθὰς ἐπὶ 
’ / 
πρύμναν ἐβάπτιζον. 


Aristot. de mirabilibus Auscultat. 186 (ed. Bekker, Vol. VI. p. 136). 


΄, \ \ a Ἁ 
Aeyovot τοὺς Φοινικας τοὺς κατοικοῦντας τὰ Τ άδειρα 
: 4 ; 4 4 ε - , 
καλούμενα, ἔξω πλέοντας ᾿ Πρακλείων στηλῶν ἀπηλιώτῃ 
» A « / , 5, 7 
ἀνέμῳ ἡμέρας τέτταρας, παραγίνεσθαι εἴς τινας τόπους 





1 Junge στηρέξζοντος ἄνωθεν (Schifer). 


5 Στόματα εἰκασμένα γεράνων sunt unci adsimilati rostris gruum. Herodo- 
tus Il]. 28, αἰετὸν εἰκασμένον. Bene Interpres, figura aquile ; h. 6. figura adsi- 
milata aquile (Id.). Baehr, Herod. III. 28, figuram aquile 5. figuram adsimilatam 
aquile, ut reddi vult Schaefer, ete. 


4 USAGE OF GREEK WRITERS. 


᾿ 





sea-weed ; which, when it is ebb-tide, are not ΙΜΜΕΒΒῈΡ (ΒΑΡΤΙΖΕΡ), 
but when it is flood-tide are overflowed.” 


EXAMPLE 5. 


Eubulus,* (fragment of an ancient comedy, entitled Nausicaa) 
says, with comic extravagance, of one whose vessel is wrecked 
in a storm and a prey to the ingulfing floods: 


“Who now the fourth day is immerceD (BaprizeD), 
leading the famished life of a miserable mullet.” 





* A Greek writer of comedies, about 380 before Christ. 
+ Mullet: a fish, fabled to be always found empty, when caught. 


EXAMPLE 6. 


᾿ Polybius,* History, book XXXIV. c. 8, 1. In his description of 
the manner of taking the sword-fish (with an iron-headed spear, 
or harpoon), he says: 

“And even if the spear falls into the sea, it is not lost; for 





* Born 205 before Christ. 








GREEK TEXT. 
ἐρήμους, Opvov καὶ φύκους πλήρεις, ovs ὅταν μὲν ἄμπω 
τις ἢ μη βαπτίζεσθαι, ὅταν δὲ πλημμύρα, κατακλύζεσθαι. 
Eubuli Nausicaa (Meineke, Fragm. Comic. Grac., Vol. III. p. 288). 
“Os νῦν τετάρτην ἡμέραν βαπτίζεται, 
νῆστιν πονήρου κεστρέως τρίβων βίον." 
Polybii Reliq. lib. XXXIV. ο. 8, 7 (ed. Schweigh. Vol. IV. p. 626). 


x 3 4 \ \ ’ ἈΝ / / 
Kav ἐκπέσῃ δὲ eis τὴν θάλατταν τὸ δόρυ, οὐκ ἀπὸό- 





1 Schweigh. Athen., Tom. III. p. 126. 
Qui nune quartum in diem undis mergitur 
jejunam miseri mugilis terens vitam. 
Gesnerum probavi, monentem (p. 562 init.) πονήρου scribendum esse παροξυτό- 
vos, id est, ἀϑλίου, ταλαιπώρου, misert, erumnosi (Id. Tom. IX. p. 289). 


IN THE LITERAL, PHYSICAL SENSE. 5 





it is compacted of both oak and pine, so that when the oaken 
part is ἸΜΜΈΒΒΕΡ (BarrizeD) by the weight, the rest is buoyed up, 
and is easily recovered.” 


EXAMPLE 7. 


The same Work, book III. ch. 72, 4. Speaking of the passage 
of the Roman army, under the Consul Tiberius, through the river 
Tebia, which had been swollen by heavy rains, he says: 

“They passed through with difficulty, the foot-soldiers natersEp 
(sarrizep) as far as to the breasts.” 


EXAMPLE 8. 


The same Work, book XVI. ch. 6,2. In his account of the sea- 
fight between Philip and Attalus, near Chios, he speaks of a 
vessel belonging the latter as: 

“Pierced and seine worercep (ΒΑΡΤΙΖΕΡ) by a hostile ship.” 


EXAMPLE 9. 


Strabo,* Geography, book XII. ch. 2,4. Speaking of the under- 
ground channel, through which the waters of the Pyramus (a 
river of Cilicia in Asia Minor) forced their way, he says: 





* Born about 60 before Christ. 








GREEK TEXT. 
AoA . 3) A Ν »y 8 A . 2x ’ὔ σ 
εν" ἐστι γὰρ THKTOY EK TE Opvos καὶ ἐλατὴς, ὥστε, 
’ὕ ΄ - * , 4 3 A A 
βαπτιζομένου TOU Opvivov Bapen, μετέωρον εἰναι TO λοιπὸν 
͵7ὕ 
καὶ εὐανάληπτον. 


Hjusdem Hist. lib. III. ο. 72,4: μόλις, ἕως τῶν μαστῶν οἱ 
πεζοὶ βαπτιζόμενοι, διέβαινον. 


Hjusdem Hist. lib. XVI. ο. 6, 2: τετρωμένην καὶ βαπτιζο- 
μένην ὑπὸ νεὼς πολεμίας. 





1 Beng immerged (in the act of sinking), as expressed by the pres., in distinc- 
tion from the preceding perf. 


6 USAGE OF GREEK WRITERS. 





“And to one who hurls down a dart, from above into the 
channel, the force of the water makes so much resistance, that 
it is hardly mmersep (Baprizep),” 


EXAMPLE 10. 


The same Work, book VI. ch. 2,9. “And around Acragas [Agri- 
gentum in Sicily] are marsh-lakes, having the taste indeed of 
sea-water, but a different nature; for even those who can not 
swim are not iersep (sarrizep), floating like pieces of wood.” 


EXAMPLE 11. 


The same Work, book XIV. ch. 3, 9. Speaking of the march 
of Alexander’s army, along the narrow beach (flooded in stormy 
weather) between the mountain called Climax and the Pamphilian 
Sea, he says: 

“Alexander happening to be there at the stormy season, and 
accustomed to trust for the most part to fortune, set forward 
before the swell subsided ; and they marched the whole day in 
water, morerseD (Baprizep) as far as to the waist.” 








GREEK TEXT. 
Strabonis Geogr. lib. XII. c. 2, 4 (ed. Tzschucke). 

Τῷ δὲ καθιέντι ἀκόντιον ἄνωθεν εἰς τὸν βόθρον ἡ Bia 
τοῦ ὕδατος ἀντιπράττει τοσοῦτον ὥστε μόλις βαπτίζεσθαι. 
HBjusdem lib. VI. ο. 2,9 (ed. Siebenkees). 

Περὶ ᾿Ακράγαντα δὲ λίμναι τὴν μὲν γεῦσιν ἔχουσαι 
θαλάττης, τὴν δὲ φύσιν διάφορον: οὐδὲ γὰρ τοῖς ἀκολύμ- 
βοις βαπτίζεσθαι συμβαίνει ξύλων τρόπον ἐπιπολάζουσιν. 

 Ejusdem lib. XIV. c. 8, 9 (ed. Tzschucke). 

ὋὉ δὲ ᾿Αλέξανδρος εἰς χειμέριον ἐμπεσὼν καιρὸν καὶ 
τὸ πλέον ἐπιτρέπων τῇ τύχῃ πρὶν ἀνεῖναι τὸ κῦμα ὥρμησε, 
καὶ ὅλην τὴν ἡμέραν ἐν ὕδατι γενέσθαι τὴν πορείαν συνέβη 


μέχρι ὀμφαλοῦ βαπτιζομένων." 





1 The sense of this clause is given, without imitating the construction, which 
would be harsh in English. 


IN THE LITERAL, PHYSICAL SENSE. 7 





EXAMPLE 12. 

The same Work, book XIV. ch. 2, 42. Speaking of the asphalt 
in the lake Sirbenis, which floats on the surface on account of 
the greater specific gravity of the water, he says: 

“Then floating at the top on account of the nature of the 
water, by virtue of which, we said, there is no need of being 
a swimmer, and he who enters in is not moerseD (BarrizeD), but 
‘is lifted out.” 


EXAMPLE 13. 


Diodorus* (the Sicilian), Historical Library, book XVI. ch. 80. 
In his account of Timoleon’s defeat of the Carthaginian army 
on the bank of the river Crimissus in Sicily, many of the fugi- 
tives perishing in the stream swollen by a violent storm, he 
Says: 

“The river, rushing down with the current increased in vio- 
lence, SUBMERGED (BapPrizED) many, and destroyed them attempting 
to swim through with their armor.” 


ἘΧΑΜΡΙΕ 14. 


The same Work, book I. ch. 36. Describing the effects of the 
rapid rise of the water, during the annual inundation of the 
Nile, he says: 





* Wrote his history, about 60-30 before Christ. 








GREEK TEXT. 
Hjusdem lib. XVI. ο. 2, 42. 


Eir ἐπιπολάζουσα διὰ τὴν φύσιν τοῦ ὕδατος, καθ᾿ Av 
ἔφαμεν μηδὲ κολύμβου δεῖσθαι, μηδὲ βαπτίζεσθαι τὸν 
ἐμβάντα ἀλλ᾽ ἐξαίρεσθαι. 

Diodori Siculi Biblioth. Hist. lib. XVI. ¢. 80 (ed. Bekker). 

Ὃ ποταμὸς βιαιοτέρῳ τῷ ῥεύματι καταφερόμενος πολ- 
λοὺς ἐβάπτιζε, καὶ μετὰ τῶν ὅπλων διανηχομένους διέ- 


φθειρε. : 


' Zufolge welcher es, wie wir sagten, keines Schwimmers bedarf (Groskurd). 





8 USAGE OF GREEK WRITERS. 





“Most of the wild land animals are surrounded by the stream 
and perish, being susmercep (BaprizeD); but some, escaping to the 
high grounds, are saved.” 


EXAMPLE 15. 

The same Work, book XI. ch. 18. 

“The commander of the fleet,* leading on the line, and first 
joining battle, was slain after a brilliant conflict; and his ship 
being suBMERGED (BapPTizeD), confusion seized the fleet of the bar- 
barians.” 





* Of the Persians, at the battle of Salamis. 


EXAMPLE 16. 


Josephus,* Jewish Antiquities, book XV. ch. 8,3. Describing the 
murder of the boy Aristobulus, who (by Herod’s command) was 
drowned by his companions in a swimming-bath, he says: 

“ Continually pressing down and mmerstne (Barrizinc) him while 
swimming, as if in sport, they did not desist till they had entire- 
ly suffocated him.” 





* A Jewish writer, born in the year 37 after Christ. 








Kjusdem lib. I. ο. 36. 
Τῶν δὲ χερσαίων θηρίων τὰ πολλὰ μὲν ὑπὸ τοῦ ποτα- 
μοῦ περιληφθέντα διαφθείρεται βαπτιζόμενα, τινὰ δ᾽ εἰς 
τοὺς μετεώρους ἐκφεύγοντα τόπους διασώζεται. 


Hjusdem lib. XI. ο. 18. 
Ὃ δὲ ναύαρχος προηγούμενος τῆς τάξεως καὶ πρῶ- 
τος συνάψας μάχην διεφθάρη, λαμπρῶς ἀγωνισάμενος" τῆς 
δὲ νεὼς βαπτισθείσης, ταραχὴ κατέσχε τὸ ναυτικὸν τῶν 


βαρβάρων. 
Βαπτισϑείσης Coisl.! quod satis elegans; vide Polybium, 1, 51 (Wesseli+g). 
Josephi Antig. Jud. lib. XV. ὁ. 8, 8 (ed. Oberthiir). 


B a 2 \ β ζ Biol) Ἃ ὃ 7 ἧς 
αρουντες HEL καὶ ιατπτί(ζοντες ὡς EV Παιοιᾳ νηχόμεέενον, 





κω b ages “ Ν , » 7 
OUK ανηκᾶν, EWS Και TTAVTATTAGLV ἀποπνίξαι. 





1 Consulendus hic Codex est ab iis, qui novam Diodori Siculi editionem parare 
voluerint (Montfaucon, Biblioth. Coisl. p. 214, ama). 


~ 


IN THE LITERAL, PHYSICAL SENSE. 9 





EXAMPLE 17. 


The same writer, Jewish War, book I. ch. 22, 3. Relating the 
same occurrence, he says: ~*~ — 

“And there, according to command, being norersep (ΒΆΡΤΙΖΕΡ). 
by the Gauls in a swimming-bath, he dies.” 


EXAMPLE 18. 


The same writer, Jewish War, book III. ch. 8, 5. 

“As I also account a pilot most cowardly, who, through dread 
of a storm, before the blast came voluntarily supmercep (BaprizeD) 
the vessel.” 


EXAMPLE 19. 


The same writer, Jewish War, book II. ch. 9, 3.. Describing the 
condition of the vessels in the port of Joppa, during a storm, 
he says: 

“And many [of the vessels], struggling against the opposing 
swell towards the open sea (for they feared the shore, being 


rocky,and the enemies upon it), the billow, rising high above, 
SUBMERGED (BAPTIZED),”’ 








GREEK TEXT. 
Hjusdem de Bello Jud. lib. I. ec. 22, 2. 
᾿Εκεῖ δὲ, κατ᾽ ἐντολὴν ὑπὸ τῶν Γαλατῶν βαπτιζόμενος 
ἐν κολυμβήθρᾳ, τελευτᾷ. 
ἐ « 
Bjusdem lib. IIL. ο. 8, 5. 
ε Q + x B / e a ὃ Xr / a 
ς ἐγωγε καὶ κυβερνήτην ἡγοῦμαι δειλότατον, ὅστις, 
an \ Αι lal / 3 ’ὔ - τὰ \ 
χειμῶνα Oedoikws, πρὸ τῆς θυελλης ἐβάπτισεν ἑκὼν TO 
σκάφος. 
Ejusdem lib. ΠῚ ὁ. 9, 8. 
Πολλὰς δὲ πρὸς ἀντίον κῦμα βιαζομένας εἰς τὸ πέλα- 
γος, Tov τε γὰρ αἰγιαλὸν ὄντα πετρώδη καὶ τοὺς ἐπ᾽ 
> - / » , ’ ε A ε Δ 
αὐτοῦ πολεμίους ἐδεδοίκεσαν, μετέωρος ὑπεραρθεὶς ὁ KXU- 
δων ἐβάπτισεν. 


10 USAGE OF GREEK WRITERS. 





EXAMPLE 20. 


The same writer, Antiquities of the Jews, book IX. ch. 10, 2. In 
his narrative of Jonah’s flight, and of, the events that followed, 
he says: 

“The ship being just about ro ΒΕ susMERGED (BaprizED).” 


EXAMPLE 2]. 


The same writer, Life of himself, 23: 

“For our vessel having been susmercep (sarrizep) in the midst 
of the Adriatic, being about six hundred in number, we swam 
through the whole night.” 


EXAMPLE 22. 


The same writer, Jewish War, book III. ch. 10, 9. He says of 
the Jews, in describing their contest with the Roman soldiers on 
the Sea of Galilee: | 

“And when they ventured to come near, they suffered harm 
before they could inflict any, and were suswerceD (Barrizep) along 
with their vessels; .... and those of the supmercep (BaprizED) 
who raised their heads, either a missile reached, or a vessel over- 
took.” 








GREEK TEXT. 
Hjusdem Antiq. Jud. lib. IX. ¢. 10, 2: ὅσον οὔπω μέλλον- 
tos βαπτίζεσθαι τοῦ σκάφους. 


Kjusdem Vite ὃ 3. 
c “ “ A 

Βαπτισθέντος yap ἡμῶν τοῦ πλοίου κατὰ μέσον τὸν 
"AS / Ν ἐξ / Ν » θ Ν vy ὃ > OA. o 

ρίαν, περὶ ἑξακοσίους τὸν ἀριθμὸν ὄντες» δὲ ὅλης τῆς 
νυκτὸς ἐνηξάμεθα. 

Hjusdem de Bello Jud. lib. III. ο. 10, 9. 

Kai πλησιάζειν τολμῶντες, πρὶν δρᾶσαί τι παθεῖν 
μ, Ν \ > - > 7 / a 
ἔφθανον, καὶ σὺν αὐτοῖς ἐβαπτίζοντο σκάφεσι". .. τῶν 

ΩΝ ὦ x 
δὲ βαπτισθέντων τοὺς avavevovtas ἢ βέλος ἔφθανεν, ἢ 


σχεδία κατελάμβανε. 


IN THE LITERAL, PHYSICAL SENSE. 11 





EXAMPLE 28 


The same writer, Jewish War, book IT. ch. 20, 1. 

“And after the calamity of*Cestius, many of the distinguished 
Jews swam away, as when a ship 15 BEING mmMerceD (BAPTIZED), 
from the city.” 


EXAMPLE 24. 


Plutarch,* Life of Theseus, XXIV, quotes the following oracle 
of the Sibyl, respecting the city of Athens: 

“A bladder, thou mayest be morersep (BarrizepD); but it is not 
possible for thee to sink.” 





* Born in the year 50 after Christ. 


EXAMPLE 25. 


The same writer, Life of Alexander, LXVII. Describing a 
season of revelry, in the army of Alexander the Great, when 
returning from his eastern conquests, he says: 

“Thou wouldest not have seen a buckler, or a helmet, or a 
pike; but the soldiers, along the whole way, pirpine (Baprizine) 








GREEK TEXT. 
HKjusdem lib. II. ο. 20, 1. 


Mera δὲ τὴν Κεστίου συμφορὰν, πολλοὶ τῶν ἐπιφα- 
νῶν ᾿Ιουδαίων ὥσπερ βαπτιζομένης νεὼς ἀπενήχοντο τῆς 
πόλεως." 

Plutarchi Vit. Thesei, XXIV. (ed. Schafer). 
᾿Ασκὸς βαπτίζῃ: δῦναι δέ τοι ov θέμις ἐστίν. 
Hjusdem Vit. Alexandri, LX VII. 

Εἶδες δ᾽ ἂν οὐ πέλτην, οὐ κράνος, οὐ σάρισσαν: ἀλλὰ 

φιάλαις καὶ ῥυτοῖς καὶ θηρικλείοις παρὰ τὴν ὁδὸν ἅπασαν 





1 The version in the text is the best expression we can give of this imperfect 
metaphor. 


12 USAGE OF GREEK WRITERS. 





with cups, and horns, and goblets, from great wine-jars and 
mixing-bowls,* were drinking to one another.” * 





* Large bowls for mixing wine and water, into which the drinking-cups were 
dipped. ϑα 


EXAMPLE 26. 


The same writer, Comparison of Aristophanes and Menander. 
In this abridgment (by another hand) of one of his lost com- 
positions, speaking of Aristophanes” faults of style, he quotes 
from him the following example of punning, or play on words: 

“*For he is praised,’ says he, ‘because he pirrep (BarrizeD) 
the stewards; being not [Tamias] stewards, but [Lamias] 
sharks,’ ’+ 





* Born about 450 before Christ. 


+ A play on the two similar words (differing only in the first letter) ‘ tamias’ 
stewards, and ‘lamias’ sharks, the former resembling the latter in rapacity as well 
as in name. . 

The significance of the Greek verb, in this connection, is aptly expressed by 
the English translator of these writings of Plutarch: “For he is much com- 
mended (saith he) for ducking the chamberlains.” The word is, perhaps, used 
metaphorically here, as in Ex, 157. : 








GREEK TEXT. 
e a , 3 7 uf Ν / 
οἱ OTPATLWTAL βαπτίζοντες ἐκ πίθων μεγάλων καὶ κρατὴ- 
3 ’ 7 
ρων ἀλλήλοις προέπινον. 


The reading βαπτίζοντες has been doubted,! on account of the unusual con- 
struction with ἐκ πέϑων; but (as suggested by Coray,? in loc.) a part of the. 
action is put for the whole (synecdoche), as one must first dp the vessel in order 
to fill it. 


Kjusdem Aristoph. et Menandri Comp. (ed. Wyttenb.). 


ie a Ν Ν σ \ / 3 , 

παινεῖται yap, φησὶν, ore τοὺς ταμίας ἐβάπτισεν, 
» Ν 7 - 

οὐχὶ Tapias ἀλλὰ Aapias ὄντας. 





1 Suspecta mihi hee vox, cum é σσέϑων ita constructa (M. Dusoul, in Reiske’s 
edition). 

3. Λέγεται μὲν οὖν κατὰ συνεκδοχὴν" ... πρότερον γὰρ tod πληροῦν ἐστι τὸ 
βαπτίξειν ἀγγεῖόν τε τὸν ἀρύσασϑαε βουλόμενον. 


IN THE LITERAL, PHYSICAL SENSE. 13 


& 





EXAMPLE 27. 


Epictetus#* Moral Discoursest (fragment XI). | 

“As you would not wish, sailing in a large and polished and 
richly gilded ship, to be supmercep (ΒΑΡΤΙΖΕΡ) ; so neither choose, 
dwelling in a house too large and costly, to endure storms of 
care.” 





* Born about the year 50 after Christ. 
+ As committed to writing by his pupil, Arrian. 


" Exampte 28, 


Lucian,* Timon or the Man-hater, 44. Among the resolves for 
the direction of his future life (to testify his hatred of mankind) 
is the following: 

“And if the winter’s torrent were bearing one away, and 
he with outstretched hands were imploring help, to thrust even 
him headlong, norersine (sBaprizine), 80 that he should not be able 
to come up again.” 





* Born about 135 after Christ. 


EXAMPLE 29. 
The same writer, True History, book IT. 4. In this satire on the 








GREEK TEXxt. 

Epicteti Dissertat. Frag. 11 (ed. Schweigh. Vol. III. p. 69). 

ἽὭσπερ οὐκ av ἐβούλου ἐν νηὶ μεγάλῃ καὶ yAadupa 
καὶ πολυχρύσῳ πλέων βαπτίζεσθαι: οὕτω μηδὲ ἐν οἰκίᾳ 
αἱροῦ ὑπερμεγέθει καὶ πολυτελεῖ καθήμενος χειμάζεσθαι. 

Luciani Timon, 46 (ed. Lehmann). 

Kai ἤν twa τοῦ χειμῶνος ὃ ποταμὸς παραφέρῃ, ὃ 
δὲ τὰς χεῖρας ὀρέγων ἀντιλαβέσθαι δέηται, ὠθεῖν καὶ 
τούτον ἐπὶ κεφαλὴν βαπτίζοντα, ὡς μηδὲ ἀνακύψαι dv- 
νηθείῃ. 


ae 


14 USAGE OF GREEK WRITERS. 
, 





love of the marvelous, he pleasantly describes men walking on the 
sea (having cork feet), and says: * 

“We wondered, therefore, when we saw them not mmersep 
(saprizep), but standing above the waves, and traveling on with- 
out fear.” 


EXAMPLE 30. 


Hippocrates, on Epidemics,* book V. Describing the respiration 
of a patient, affected with inflammation and swelling of the throat 
(Cynanché), and oppression about the heart, he says: 

“And she breathed, as persons breathe after having been 
IMMERSED (ΒΑΡΤΙΖΕΡ), and emitted a low sound from the chest, like 
the so-called ventriloquists.” 





* An ancient medical work (attributed erroneously to Hippocrates) written, 
probably, before the Christian era. 


Describing the same case (book VII.), he says: “And she 
breathed, as if breathing after having: been morersep (Baprizep).” 


EXAMPLE 31. ) 
Dion Cassius,* Roman History, book XXXVII. ch. 58. In the 





* Born in the year 155 after Christ. 








GREEK . TEXT. 
Luciani Vere Historie lib. II. 4 (ed. Lehmann). 
᾿Εθαυμάζομεν οὖν ἰδόντες ov βαπτιζομῴνους, ἀλλ᾽ 


ὑπερέχοντας τῶν κυμάτων, καὶ ἀδεῶς ὁδοιποροῦντας. 
De Morb. vulg. lib. V. (Hippocratis Op., vol. III. p. 571, ed. Kiihn). 


Κ΄. Ν 5» ’ὔ 2 3 A / 5 7 ἣν nw 
al ἀνεπνεεν ὡς ἐκ τοῦ βεβαπτίσθαι ἀναπνέουσι" Kal EK TOU 


, ¢€ cA ε 
στήθεος ὑπεψόφεεν ὥσπερ αἱ ἐγγαστρίμυθοι λεγόμεναι. 
6 


Ejusdem lib. VII. (ed. Κάλη, vol. IIT. p. 658). Ket ἀνέπνει 
οἷον ἐκ τοῦ βεβαπτίσθαι ἀναπνεούση. 


IN THE LITERAL, PHYSICAL SENSE. 15 





description here given of the effects of a violent storm of wind, 
he says 2) 

“So that very many trees were upturned by the roots, and 
many houses were thrown down; the ships which were in the 
Tiber, and lying at anchor by the city and at its mouth, were 
SUBMERGED (BAPTizED), and the wooden bridge was destroyed.” ‘ 


EXAMPLE 32. 


The same Work, book XLI. ch. 42. Describing the defeat of 
Curio by Juba, King of Numidia (at the siege of Utica in 
Africa), and the fate* of the fugitives, many losing their lives 
in their eager haste to get aboard of their vessels, and others 
by overloading and sinking them, he says: 

“And many of them, who bad fled, perished; some thrown 
down by the jostling, in getting ox board the vessels, and 
others susmercep (ΒΑΡΤΙΖΕΡ), in the vessels themselves, by their 
own weight.” 


» EXAMPLE 33. 


The same Work, book LXXIV. ch. 18. Of the foraging ships 
of Byzantium (during the siege of the city by the forces of the 








GREEK ΤΈΧΤ. 
Dionis Cassii Historia Romane lib. XX XVII. ο. 58 (ed. Sturz). 


“ ’ Ν ‘ae ὡς a“ 
Ὥστε πάμπολλα μὲν δένδρα πρόῤῥιζα ἀνατραπῆναι, 
‘ \ > ἢ 3 ~ 4 r \ 3 n 
πολλὰς δὲ οἰκίας καταῤῥαγῆναι: Ta τε πλοῖα τὰ EV τῷ 
’ εἶ Ν Ν 37 Ν Ν Ν 3 4 > ΄ 
TiPepidt καὶ πρὸς τὸ ἄστυ καὶ πρὸς Tas ἐκβολὰς αὐτοῦ 
A “ \ / \ 
ναυλοχοῦντα βαπτισθῆναι, καὶ τὴν γεφυραν τὴν ξυλίνην 
διαφθαρῆναι. 
Hjusdem lib. XLI. ο. 42. 
\ \ \ / a 
“Συχνοὶ δὲ δὴ καὶ διαφυγόντες αὐτῶν ἀπώλοντο, οἱ 
A 3 aes Ἀ ad 3 7 mi Fa an 5 a / 
μὲν ἐν TH ἐς Ta πλοῖα ἐσβάσει ὑπο τοῦ ὠθισμοῦ σφαλεν- 
« Ν Ν » 3 “ ad / > ie , 
τες, ol δὲ Kal ἐν αὐτοῖς τοῖς σκάφεσιν ὑπὸ τοῦ βάρους 
~ , 
αὐτῶν βαπτισθέντες. 


16 USAGE OF GREEK WRITERS. | 
$ 





Roman Emperor Severus), returning overloaded with provisions 
in a storm, and attacked by the Roman fleet, he says : 

“And they, however much they might have desired it, were 
not able to do any thing; but attempting in one way or an- 
other to escape, some were suBMERGED (ΒΑΡΤΙΖΕΡ) by the wind, using 
it too freely,* and others were overtaken by the enemy, and 
destroyed.” 





* Carrying too much sail, in their eagerness to escape. 


EXAMPLE 34. 


The same Work, book L. ch. 18. Mark Antony, in his address 
to his soldiers before the sea-fight at Actium, boasting of the 
superior strength and equipment of his vessels, and that the 
enemy would not venture to encounter them, adds: 

“And even if any one came near, how could he escape being 
IMMERGED (ΒΑΡΤΙΖΕΡ) by the very multitude of the oars?”* 





* These vessels being impelled with oars, the larger and better equipped could 
run down and immerge the more feeble, by their greater speed and weight. 


EXAMPLE 35. 


The same Work, book L. ch. 382. In his account of the sea-fight 
at Actium, he describes Antony’s large and powerful ships as 
awaiting the attacks of the smaller and swifter vessels of 








GREEK Text. 
Ejusdem lib. LXXIV. c. 13. 
“- a \ \ \ ΄ 
Καὶ ἐκεῖνοι δρᾶσαι μὲν οὐδὲν, οὐδ᾽ εἰ τὰ μάλιστα 
7 a ’ / ε \ 
ἤθελον, ἠδύναντο’ διαφυγεῖν δὲ πῃ πειρώμενοι, οἱ μὲν 
a / / > al , 
ὑπὸ TOU πνεύματος, ἀπλήστως αὐτῷ χρώμενοι, ἐβαπτίζον- 
ew ¢ ας a > , - , 
το" οἱ O ὑπὸ τῶν ἐναντίων καταλαμβανόμενοι διώλλυντο. 
Kjusdem yb. Lec. 13: 
© ae S , , ad \ x ee ἥν 
Εἰ δὲ δὴ καὶ πλησιάσειε τις, πῶς μὲν ἂν οὐχ UT 
val “ / a “ 
αὐτοῦ τοῦ πλήθους τῶν κωπῶν βαπτισθείη; 


IN THE LITERAL, PHYSICAL SENSE. 17 





Augustus, hurling heavy missiles and grappling irons as they 
approached, and adds: 

“And if they hit them, they came off superior; but if they 
missed, their own vessaies being pierced, he WERE SUBMERGED 
(BAPTIZED) ,” : 

EXAMPLE 36. 


The same Work, book L..ch. 832. In his further description 
of this battle, he says of the two parties in the conflict: 

“And hence, they gained advantages each over the other; 
the one dropping within the lines of the ships’ oars, and crush- 
ing the oar-blades, and the other from above supmercine (BAPTIZING) 
them with stones and engines.” 


EXAMPLE 37. 


The same Work, book L. ch. 35. Τὰ his account of the efforts 
to escape from the flames of the burning vessels (near the close 
of this battle), he says: 

“And others leaping into the sea were drowned, or struck by 
the enemy WERE SUBMERGED (BAPTIZED).” 








GREEK TEXT. 
Hjusdem lib. L. ο. 32. 
Ki Ν > \ 3 / x ee / icf > 
αἱ εἰ μὲν ἐπιτύχοιεν αὐτῶν, κρείττους ἐγίνοντο" εἰ 
δ᾽ « ᾽ὔ 4 xX , τ A an 3 , 
apaptoey, τρωθέντων av σφίσι τῶν σκαφῶν ἐβαπτι- 
CovTo. 
Hjusdem lib. L. ο. 32. 
> ’ » ’, ’ e A 
Kak τούτου ἐπλεονέκτουν te ἀλλήλων, οἱ μὲν, ἔς 
A b Ee | an ΄σ 
τε τοὺς ταρσοὺς τῶν νεῶν ὑποπίπτοντες, καὶ τὰς κώ- 
΄ \ 2 Ν 
was συναράσσοντες, οἱ δὲ, ἄνωθεν αὐτοὺς καὶ “πέτραις 
Ν , , 
καὶ μηχανήμασι βαπτίζοντες. ° 
Kjusdem lib. L. ο. 35. 
e A » A ’ὔ 3 cat x 
Οἱ δὲ εἰς τὴν θάλασσαν ἐκπηδῶντες ἀπεπνίγοντο, ἢ 
Ν , ἘΠ Α, an - 
καὶ παιόμενοι ὑπὸ τῶν ἐναντίων ἐβαπτίζοντο. 





1 «Ταρσὸς is ‘the whole broadside of oars, if such an expression be allowed” 
(Arnold, Thucyd. 7, 40). 


B 


18 USAGE OF GREEK WRITERS. 





EXAMPLE 88. 


Porphyry,* Concerning the Styx. Describing the Lake of Proba- 
tion, in India, and the use made of it by the Brahmins for testing 
the guilt or innocence of persons accused of crime, he says: 

“The depth is as far as to the knees;.... and when the 
accused comes to it, if he is guiltless he goes through without 
fear, having the water as far as to the knees; but if guilty, 

after proceeding a little way, he is morersep (Barrmep) unto the 
head.” 





* A Greek philosopher, born 233 after Christ. 


EXAMPLE 39. 


Heliodorus, Ethiopics (Story of Theagenes and Chariclea*), book V. 
ch. 28. Of a band of pirates, who had seized a vessel, and were 
unable to manage it in the storm that ensued, he says: 

“And already secomine tmmerceD (Baprizep), and wanting little 
of sinking, some of the pirates at first attempted to leave, and 
get aboard of their own bark.” 





* Written about 390 after Christ, by Heliodorus, afterward Bishop of Tricca 
in Thessaly. 








GREEK TEXT. 
Porphyrii locus ex libro de Styge (Porphyrii de Abstinentia, etc., 
Cantabr. 1655, p. 282). 

To βάθος δ᾽ ἔστιν ἄχρι τῶν γονάτων: . . . ὅταν δὲ 
κατηγορούμενος ἐπιβῇ, ἀναμάρτητος μὲν ὧν, ἀδεῶς διέρχε- 
ται, ἄχρι τῶν γονάτων ἔχων τὸ ὕδωρ: ἁμαρτών δὲ, ὀλίγον 
προβὰς βαπτίζεται μέχρι κεφαλῆς. 

Heliodori Aithiopicorum lib. V. ο. 28 (ed. Bekker). 


3 , a \ 
Hon δὲ βαπτιζομένων Yai καταδῦναι μικρὸν ἀπολει- 
7 \ a ad \ 
πύντων, ἐπεχείρουν THY πρώτην ἔνιοι τῶν λῃστῶν εἰς THY 


5..ἷ, 3 val / Δ) 
ἰδίαν αὐτῶν μετεισβαίνειν ἄκατον. 


IN THE LITERAL, PHYSICAL SENSE. 19 





EXaMpLe 40. 


Heimerius;* Oration X. 22. Speaking (in a strain of rhetor- 
ical extravagance) of the pictorial representations of the battle 
of Marathon, in the Peecile at Athens, where Cynegirus was 
shown grasping a Persian vessel with his hands, he says: 

“And I will show you also my soldiers; one fighting life-like 
even in the painting, ... and another umercine (Barrizine) with 
his hands the Persian fleet.” 





* A Greek rhetorician, born about 315 aftér Christ. 


EXAMPLE 41, 


Themistius,* Oration IV. (XXIII). 

“And neither can the swordsmith determine whether he shall 
sell the sword to a murderer, nor the shipwright whether he 
shall build ships for a robber, ... . nor the pilot whether he 


saves, in the voyage, one whom it were better to sUBMERGE 
(BAPTIZE) .”” 





* A Greek rhetorician and philosopher, early in the second half of the fourth 
century after Christ. 


\ 








GREEK TEXT. 
Heimerii Sophiste Orat. X. 2 (ed. Wernsdorf). 
Δείξω δὲ ὑμῖν καὶ στρατιώτας ἐμοὺς, τὸν μὲν. τῇ 
/ Ν 3 na a , N pat 
φύσει Kai ev TH γραφῇ μαχόμενον" ... τὸν δὲ ἄλλον 
διὰ χειρῶν τὸν Περσῶν στόλον βαπτίζοντα. 


Themistii Sophiste Orat. IV. (ed. Dindorf. XXIII). 
Kai οὔτε ὁ μαχαιροποιὸς δοκιμάζειν ἔχει εἰ avdpo- 
φόνῳ τὴν μάχαιραν ἀποδώσεται, οὔτε ὁ ναυπηγὸς εἰ 


a , ΕΥ̓ « ’ 4 
ἄρπαγι ναυπηγήσεται, ... οὔτε ὁ κυβερνητης εἰ σώζει 
ἡ ᾽ 
lod mn A 27 5 4 
ἐν τῷ πλῷ ὃν καὶ βαπτίσαι ἄμεινον nv. 


. . iy 


20 USAGE OF GREEK WRITERS. 





EXAMPLE 42. 


On the Life und Poetry of Homer,* I. 26. Among other char- 
acteristics of Homer’s manner, the writer mentions Emphasis; 
and after one example, adds: 

“Similar also is that: 


‘And the whole sword was warmed with blood.’ 


For truly in this he exhibits very great emphasis; as if the 
sword were so impatHep (Baprizep), as to be heated.” 


The expression, on which the writer makes this comment, is used by Homer 
in the Iliad, book 21, line 476; after saying that Achilles drove his sword 
through the head of Echeclus. He uses it also in book 16, line 333, where he 
says that Ajax smote with his sword the neck of Cleobulus. In either case 
the writer’s comment is just; the poet’s expression implying, that the sword 
was so plunged in the warm blood as to be heated by it. 





* Of uncertain date; attributed (erroneously) to Plutarch. 


EXAMPLE 43. 


Suidas, Lexicon. “Desiring to swim through, they were 
IMMERSED (BAPTIZED) by their full armor.’”* , 





* A quotation, by this old Greek lexicographer, from a Greek writer now 4 
unknown. 


EXAMPLE 44, 


Gregory,* Panegyric on Origen, XIV. Describing him as an 





* Surnamed Thaumaturgus; made bishop of Neocesarea about the year 240 
after Christ. 








GREEK ΤΈΧΤ. | 
De Vita et Poesi Homeri II. 26 (Plutarchi Moralia, ed. Wyttenb.). 


ῃ a 
Opo.ov δὲ κἀκεῖνο, ο 
é 
πᾶν © ὑπεθερμάνθη ξίφος αἵματι: 
Ν A > / ’ / + e 
Kal yap ἐν τούτῳ παρέχει μείζονα ἔμφασιν, as βαπτι- 
, “ “ ! e a 
σθέντος οὕτω τοῦ ξίφους ὡς τε θερμανθῆναι. 
Ξυϊᾶς Lexicon, ΒΕ» Διανεῦσαι (ed. Bernh. col. 1800). Ζια- 
νεῦσαι ἐθελήσαντες ἐβαπτίζοντο ὑπὸ τῆς πανοπλίας. 


IN THE LITERAL, PHYSICAL SENSE. 21 





experienced and skillful guide through the mazes of philosophical 
speculation, he says: 

“He himself would remain on high in safety, and stretching 
out a hand to others save them, as if drawing up persons 
SUBMERGED (BAPTIZED) ,”” 


EXAMPLE 48. 


Chrysostom,* Discourse on the paralytic let down through the 
roof. Comparing the Saviour’s cures with those effected by 
human art, through the aid of the knife and the cautery, he 
says: 

“But here, no such thing is to be seen; no fire applied, nor 
steel piuncep ΙΝ (saprizep), nor flowing blood.” 





* An eminent Greek writer of the Christian Church, born 347 after Christ. 


EXAMPLE 46. 


The same writer, on Eph. ch. V.. Discourse XIX. Showing that 
the visible heavens do not rest (according to the popular error) 
on the waters of the ocean, he says: 

_ “For things borne on the water must not be arched, but must 








GREEK TEXT. 


Gregorii Thaumaturgi Orat. Panegyr. in Orig. XIV. (Gallandu 
Biblioth. Vet. Patr. Vol. II. p. 430). 


, Br: 3 al , 
Meréwpos avros te ev ἀσφαλεῖ μένοι, καὶ ἄλλοις ὀρέ- 
CG 4 σ 
γων χεῖρα διασώζοιτο, ὥσπερ βαπτιζομένους ἀνιμώμενος. 


Chrysost. Homil. de paralyt. per tect. demiss. 4 (ed. Montfaucon, 
Vol. UI. p. 39). 


> a A \ a rn al 
Ἐνταῦθα δὲ οὐδὲν τοιοῦτόν ἐστιν ἰδεῖν, οὐ πῦρ προσ- 


/ > 7 , : 3 - εν’ 
αγομενον, OV σίδηρον βαπτιζόμενον, OVX Ala ρεον. 


Hjusdem in Epist. at Ephes. c. V. Hom. XIX. 3 (ed. Montfaucon, 
Vol. XI. p. 138). 


A | 5 nn A nr 
Ta yap ἐπὶ τῶν ὑδάτων φερόμενα ov κυρτοῦσθαι δεῖ, 


22 USAGE OF GREEK WRITERS. 





be hollowed [downward]. Wherefore? Because, on the water, the 
entire body of that which is hollow* is norercep (Baprizep);... 
but of that which is arched, the body is all above, and only the 
extremities touch.” 





* Concave above, and hence convex underneath. 


EXAMPLE 47. 


The same writer, on David and Saul, Discourse III. 7. 

“ven this was worthy indeed of praise and of greatest ad- 
miration, that he did not ,pLuncx ΙΝ (Barre) the sword, nor sever 
that hostile head |” 


EXAMPLE 48, 


Epistle to Damagetus* (by an unknown Greek writer). — 
“Shall I not laugh at him, who, having susmercep (saprizep) 





* Of uncertain date, falsely attributed to Hippocrates the physician and medical 
writer, and printed with his works. 








GREEK Text. 

ἀλλὰ κοιλαίνεσθαι. τί δήποτε; ὅτι τοῦ μὲν κοίλου TO 

΄ “ / ee a « 4 a \ 
σῶμα ὅλον βαπτίζεται ἐπὶ τῶν ὑδάτων... . .. τοῦ δὲ 
κεκουρτωμένου τὸ μὲν σῶμα ὅλον ἐστὶν ἄνωθεν, τὰ δὲ 
ἄκρα ἐπίκειται μόνον. 
Hjusdem de Davide et Saule Hom. III. 7 (ed. Montfaucon, Vol. IV. 

». 119). 

᾿Επαίνου μὲν ἄξιον καὶ μεγίστου θαύματος καὶ τὸ μὴ 
βαπτίσαι τὸ ξίφος, μηδὲ ἀποτεμεῖν τὴν πολεμίαν ἐκείνην 
κεφαλήν. 

Hippoeratis Opera (ed. Kihn, Vol. III. p. 809). 


‘1 / Ν Ν “ - 
Μη γελάσω τὸν τὴν νῆα πολλοῖσι φορτίοισι βαπτί- 





1 Hermann ad Vig. Annot. 252. 


ἐᾷ 


IN THE LITERAL, PHYSICAL SENSE. 93 





his ship with much merchandize, then blames the sea for having 
ingulfed it full laden?” 


- EXAMPLE 49. 


Life of Pythagoras,* 2. In his account of the philosophy of 
Pythagoras, Aristotle, and Plato, the writer states that things 
sublunar are subject to four controlling forces, deity, fate, human 
choice, fortune ; and in illustration, says: 

“As, to enter into the ship, or not to enter, is in our own 
power; but the sudden coming on of storm and tempest, in fair 
weather, depends on fortune; and that the wmercen (ΒΑΡΤΙΖΕΡ) 
ship beyond all hope is saved, is of the providence of God.” 





* By an unknown Greek writer, and of uucertain date. 


EXAMPLE 50. 


~Lsopic Fables; fable of the mule, who, finding that he light- 
ened his load of salt by lying down in the water, repeated the 
experiment when loaded with sponges and wool. 

“One of the salt-bearing mules, rushing into a river, accidental- 
ly slipped down; and rising up lightened (the salt becoming 








GREEK TEXT. 
si εἶτα μεμφόμενον τῇ θαλάττῃ ὅτι κατεβύθισεν 
αὐτὴν πλήρη; 


De Vita igre Il. (Jamblichi Chalcid. de Vita Pythagorica 
liber, ed. Kiessling). 


- ἈΝ A a Δ 4 > 
Οἷον: τὸ μὲν εἰσελθεῖν εἰς τὴν ναῦν ἢ μὴ εἰσελθεῖν, 
ἐφ᾽ e ἢ ἐ , Ν , 3 ὑδί fos Ν Car 
ἡμῖν ἐστί. TO μέντοι EV εὐδίᾳ χειμῶνα καὶ ζάλην 
ἐξαίφνης ἐπιγενέσθαι, ἐκ τύ τὸ μέντοι βαπτιζομέ 
uns ἐπιγενέσθαι, ἐκ τύχης. τὸ μ μένην 
A a 3 3 a ΄- 
τὴν ναῦν παρ ἐλπίδα σωθῆναι, προνοίας θεοῦ. 


«Αισωπου ἥυθοι, 254 (ed. Coray, p. 167). 


To ε - e ’ - 5 A > A 5» 

wv adnywv ἡμίονων εἷς, ἐμβαλὼν εἰς ποταμον, ὠλι- 
fa) > 4 : \ nm e Qn , > A 
σθεν αὐτομάτως: καὶ τῶν ἁλῶν διατακέντων ἀναστὰς 


24. USAGE OF GREEK WRITERS. 





dissolved) he perceived the cause, and remembered it; so that 
always, when passing through the river, he purposely lowered 
down and moersep (Baprizep) the panniers.”* 


4 





* Of uncertain date (related in Plut. Moral. Skill of Water and Land Animals, xvi). 


_Exampie 51. 


Fable of the Ape and the Dolphin.* The dolphin bearing the 
ship-wrecked ape to the shore, and detecting the attempted im- 
position of the latter, it is said: ἧς 


“And the dolphin, angry at such a falsehood, morersine (ΒΑΡΤΙΖΙΝ α) 
killed him.” 





* Writer and date unknown. 


EXAMPLE 52. 


Fable of the Shepherd and the Sea.* The shepherd having em- 
barked, with the merchandize obtained from the sale of his flocks, 
it is said: 

“But a violent storm coming on, and the ship being in danger 





* Writer and date unknown. 








GREEK TEXT. 
3 \ 5 A > 7 Q , τ 
ἐλαφρὸς, nobero τὴν αἰτίαν, καὶ κατεμνημόνευσεν, ὥστε 
ον ἈΝ 
διαβαίνων ἀεὶ τὸν ποταμὸν, ἐπίτηδες ὑφιέναι καὶ βαπτίζειν 
Α “ 
τὰ ἀγγεῖα. 
Fabularum Adsopic. collect. 808: (recog. Halm). 

Kai o O neh ἐπὶ τοσούτῳ ψεύδει ἀ ἀγανακτήσας, βαπτί- 

ἕων αὐτὸν ἀπέκτεινεν. 
Αισωπου υθοι (ed. Coray, 49; recog. Halm, 870). 


“Χειμῶνος δὲ σφοδροῦ γενομένου, καὶ τῆς νεὼς κινδυ- 





1 Fab. 156 of the Oxford edition (1698), the preface to which speaks of Bentley 
as, Virum in volvendis lexicis satis diligentem ! 


ee ee 


IN THE LITERAL, PHYSICAL SENSE. : 25 





of secomine noreRceD (ΒΑΡΤΙΖΕΡ), he threw out all the lading into 
the sea, and with difficulty escaped in the empty ship.” 


EXAMPLE 53. 


Plutarch* On the comparative skill’ of water and land animals, 
XXXV. Speaking of the bird called the Halcyon,’and of her 
skill in constructing her nest, shaped like a fisher’s boat so as 
to float safely on the water, he says: 

“That which is moulded by her, or rather constructed with 
the shipwright’s art, of many forms the only one not liable to 
be overturned, nor ΤῸ BE IMMERSED (BAPTIZED).” 





* Born in the year 50 after Christ. 


EXAMPLE δά. 


Achilles Tatius;* Story of Clitophon and Leucippe, book III. ch. 1. 
The vessel being thrown on her beam ends in a storm, the nar- 
rator says: : 

“We all, therefore, shifted our position to the more elevated 
parts of the ship, in order that we might lighten that part of 
the ship that was DorercEeD (BaprizeD),” 





* Author of the Greek romance here quoted, middle of the fifth century after 
Christ. — ; 








GREEK ‘TEXT. 
, ΄, Ν “ : \ 
vevovons, βαπτίζεσθαι, πάντα τὸν φόρτον ἐκβαλὼν εἰς 


τὴν θάλατταν, μόλις κενῇ τῇ νηὶ διεσώθη. 


Plutarchi de sollertia animalium, XXXV. (ed. Wyttenb, Vol. IV. 
Pt. II. p. 987). 

To πλαττόμενον ὑπ᾽ αὐτῆς, μᾶλλον δὲ ναυπηγούμενον, 
σχημάτων πολλῶν μόνον ἀπερίτρεπτον καὶ ἀβάπτιστον. 
Achillis Tatii de Leucippes et Clitophontis Amoribus, lib. III. c. 1 

(ed. Jacobs, p. 58). 

Μετεσκευαζόμεθα οὖν ἅπαντες εἰς τὰ μετέωρα τῆς νηός, 

ὅπως τὸ μὲν βαπτιζόμενον τῆς νηὸς ἀνακουφίσαιμεν. 


* 


26 USAGE OF GREEK WRITERS. 





EXAMPLE 55, 


The same writer (ibidem). 
“But suddenly, the wind shifts to another quarter of the ship, 
and the vessel is almost mmmreep (Baprizep).” 


EXAMPLE 56. 


The same Work, book IV. ch. 10. The heroine, Leucippe, hav- 
ing fallen down, apparently in a fit, the cause is thus explained : 

“For the blood when quite young, and boiling up through 
intense vigor, often overflows the veins, and flooding the head 
within, wHetms (sarrizes) the passage of the reason.” 


EXAMpLe 57, 


The same Work, book IV. ch. 18. Describing the manner in 
which the Egyptian boatman drinks water from the Nile, he 
says : 

“For their drinking-cup is the hand. For if any of them 
is thirsty while sailing, stooping forward from the vessel he 
directs his face towards the stream, and lets down his hand 


, . 








GREEK TEXT. 
Hjusdem (ibidem). 


) ᾿ : : 
Αἰφνίδιον δὲ μεταβάλλεται τὸ πνεῦμα επὶ θάτερα τῆς 
νηός, καὶ μικροῦ βαπτίζεται τὸ σκάφος. 


Hjusdem lib. IV. c. 10 (p. 90). 

To yap αἷμα πάντῃ νεάζον, καὶ ὑπὸ πολλῆς ἀκμῆς 
ἀναζέον, ὑπερβλίζει πολλάκις τὰς φλέβας, καὶ τὴν κεφα- 
λὴν ἔνδον περικλύζον βαπτίζει τοῦ λογισμοῦ τὴν ἀνα- 
πνοήν. 

Bjusdem. lib. IV. c..18 (p. 101). 

“Exropa yap αὐτοῖς ἐστιν ἡ χείρ. Εἰ yap τις αὐτῶν 
διψήσειε πλέων, προκύψας ἐκ τῆς νεὼς τὸ μὲν πρόσωπον 
εἰς τὸν ποταμὸν προβέβληκε, τὴν δὲ χεῖρα εἰς τὸ ὕδωρ 


Δ 


ΠΝ. 


IN THE LITERAL, PHYSICAL SENSE. 27 





into the water; and pirrive (ΒΑρτιζινα) it hollowed, and filling 
it with water, he darts the draught towards his mouth, and hits 
the mark.” 


 Examprte 58. 


Demetrius, the Cydonian,* On contemning death, ch. XIV. 4. 

“For the dominion [of the soul] over the body, and the fact 
that, entering into it, she is not wholly mmercep (Baprizep) but 
rises above, and that the body separate from her can do nothing, 
but she, orts the greatest and gravest and kindred with 
herself, is olly withdrawn from the body and from the vanity 
thence proceeding, are a clear proof, that there is an essence 
of the soul by itself, not dependent on the body, and able of 
itself bGth to subsist ang to abide.” 





εν Middle of the first century of the Christian era. 








GREEK TEXT. 


a \ , , Ν ’ σ » 
καθῆκε, καὶ κοίλην βαπτίσας καὶ πλησάμενος ὕδατος, ἀκον- 
. A a / A / A 4 4 a 
rites κατὰ τοῦ στόματος TO πόμα, Kal τυγχάνει TOD σκο- 
ποῦ. 
Demetrii Cydonii de contemnenda morte, c. XIV. 4 (ed. Kuinoel). 
TT A A “ ὔ 3 Ν νΝ \ δὺ ᾽ 
τε Yap κατὰ τοῦ σώματος ἀρχὴ; καὶ τε δῦσαν εἰς 
Ν \ “ ,ὔ ἈΝ νἷ \ 
αὐτὸ μὴ παντελῶς βεβαπτίσθαι ἀλλ᾽ ἀνέχειν, καὶ TO μὲν 
΄ 7 \ 9 , \ / ᾽ὔ A 
σῶμα χώρισθεν ἐκείνης μηδὲν δινασθαι πράττειν, αὐτὴν 
\ \ \ , “ 
δὲ κατὰ Tas μεγίστας καὶ σεμνοτάτας ἐνεργείας Kal ἑαυτῇ 
’ cal ~ ~ r 
συμφυτους τοῦ σώματος Kai τῆς ἐκεῖθεν φλυαρίας παντε- 
al 3 ’, , > \ 4 Ἀ ε ‘ 
Ads ἀπηλλάχθαι, τεκμήριον ἐναργές, εἶναι τινὰ καθ᾽ ἑαυτὴν 
cal ΄ > , » “΄“- \ / ’ὔ; XV 3) 8 
τῆς Ψυχῆς οὐσίαν, avevded per σώματος, δυναμένην δὲ ἐφ 


« “ ἈΝ 3 / 
ἑαυτῆς καὶ εἶναι καὶ μένειν. 


Sd 


1 Comp. Plutarch. de Gen. Socrat. XXII. med. Miyrvrat δ᾽ [σαρκὶ] οὐ πᾶσα 
[ψυχὴ] τὸν αὐτὸν τρόπον" ahh αἱ μὲν ὅλαε κατέδυσαν εἰς σῶμα, x. τ. Κλ. 





28 USAGE OF GREEK WRITERS. 





2. 
CONSTRUED WITH SOME CASE OF THE INGULFING ELEMENT, 


WITH OR WITHOUT A PREPOSITION, 





EXAMPLE 59. 


Polybius,* History, book V. ch. 47, 2. Speaking of a body of 
cavalry sent by Molon to attack Xencetas, in a position where 
he was protected partly by the river Tigris, and partly by 
marshes and pools, he says: : 

“Who, coming into near proximity with the forces of Xene- 
tas, through ignorance of the localities required no enemy, but 
themselves by themselves immersep (ΒΑΡΤΙΖΕΡ) and sinking in the 
pools, were all useless, and many of them also perished.” 





* Born 205 before Christ. 








GREEK TEXT. 


Polybii Hist. lib. V. ὁ. 47, 2 (ed. Schweigh.). 


Or \ / o ; x Ν =f / ὃ Ν \ 
ἡ καὶ συνεγγίσαντες τοῖς περὶ TOV ἔβενοίταν, διὰ τὴν 
3) “οι / > / lal 7 > 
ἄγνοιαν τῶν τόπων οὐ προσεδέοντο τῶν πολεμίων: αὐτοὶ 
δ. res / Ν / 2 a / 
δ᾽ ὑπ᾽ αὐτῶν βαπτιζόμενοι καὶ καταδύνοντες ἐν τοῖς τέλ- 
x \ 3 "ὃ Ν \ Ν 
μασιν, ἄχρηστοι μὲν ἦσαν ἅπαντες, πολλοὶ δὲ καὶ διε- 


φθάρησαν αὐτῶν. 


— OO ... 


IN THE LITERAL, PHYSICAL SENSE. 29 





EXAMPLE 60. 


Epigram on the comic poet Eupolis ;* occasioned by his offensive 
allusions in a play called Bapte (Dippers?), to the title of which 
the epigram refers. 


“You dipped me in plays; but I, in waves of the sea 
IMMERSING (ΒΑΡΤΙΖΙΝΘ), Will destroy thee with streams more 
bitter.”’t 








* Attri . to Alcibiades, about 400 before Christ. 


7 it is reli ed that on a sea-voyage, the soldiers of Alcibiades, by 1 his com- 
mand, gave the poet several immersions in the waves, a rope being attached to 
his body to insure his safety. 


EXAMPLE 61.9 | 


Strabo,* PRs ancuny. book XII. ch. 5, 2 4. Speaking of the lake 
Tatta in Phrygia (which he calls a natural salt-pit), he says: 

“The water solidifies so readily around every thing that is 
IMMERSED (BaprizeD) into it, that they draw up salt-crowns when 
they let down a circle of rushes.” 





* Born about the year 60 before Christ. 








GREEK TEXT. » 
Epigramma in Eupolin (Meineke, Hist. crit. Comic. Grac. p. 119). 
Banres pe ἐν θυμέλῃσιν, ἐγὼ δέ σε κύμασι πόντου 


/ > , 7 ’ 
βαπτίζων ὀλέσω νάμασι πικροτέροις. 


Strabonis Geogr. lib. XII. ο. 6, 4 (ed. Tzschucke). 


4 \ , e , ees ἈΝ “ 
Οὕτω δὲ περιπήττεται ῥαδίως τὸ ὕδωρ παντὶ τῷ βαπτι- 
, > Se te ae 7 ε a eer 3 3 A 
σθέντι εἰς αὐτὸ wate στεῴφανους ἁλῶν ἀνέλκουσιν, ἐπειδὰν 


΄- 7 / 
καθῶσι κυκλον σχοίνινον. 





1 Sic enim legendum pro βάπτε ue (Meineke) —Bantrets (Bergk, Poet. Lyr. 
». 473). 


30 USAGE OF GREEK WRITERS. 





EXAMPLE 62. 


Pindar,* Pythic Odes, II. 79, 80 (144-147). Comparing him- 
self to a cork of the fisher’s net, floating at the top, while the 
other parts of the fishing-tackle are doing service in the depth 
below, he says: 

“For, as when the rest of the tackle is toiling deep in the 
sea, I, as a cork above the net, am un-pirpep (un-BarmizeD) in the 
brine.” 





* Born 522 before Christ. 





EXAMPLE 63. 


“rchias, Epigram X.* Among other implements of his art, 
which the old fisherman is said to have hung up 88. ‘a votive 
offering, are mentioned : ; 

“And fishing rod thrice-stretched,t and cork ‘Un-DIFPED a 
BAPTIZED) in water.” 





* Of uncertain date, what Archias is meant not being indicated. 


+ An extension-rod, capable of being stretched to thrice its length when 
folded. 








GREEK TEXT. 
Pindari Pyth. II. 144-147 (79, 80, ed. Boeckh). 
"Are yap εἰνάλιον πόνον ἐχοίσας βαθὺ 
σκευᾶς ἑτέρας, ἀβάπτιστός εἰμι, φελλὸς ὡς ὑπὲρ ἕρκος, 
ἅλμας." 
Anthol. Gree. Tom. II. p. 94 (ed. Jacobs, Vol. II. p. 82). 


/ 
Kai Sovaxa τριτάνυστον, ἀβάπτιστόν τε καθ᾽ ὕδωρ 


φελλὸν. 





1 Ego Bothio assentior conjungenti ἀβάπτεστός sive dluas, quod non durum, 
quum ter rha φελλὸς ws ὑπὲρ ἕρκος quasi in parenthesi dicta sint; ideoque post 
ἕρκος interpunxi virgula (Boeckh). 

Jam vero ἀβάπτιστος ἅλμας hoc loco eo aptius sententiz est, quod ἅλμη dici- 
tur amarities.... Ego, inquit, ut cortex supra rete, non immergor salis undis 
(Boeckh) —Badi est Badéws (Id.). 


Ψ 


IN THE LITERAL, PHYSICAL SENSE. 31 





EXAMPLE 64. 


Plutarch*, On Superstition, III. The superstitious man, consult: 
ing the jugglers on ‘his frightful dreams, is told: 

“ Call the old Expiatrix,t and piuner (sarrize) thyself into the 
sea, and spend a day sitting on the ground.” 





* Born in the year 50 after Christ. 
+ An old woman, supposed to have power to avert evil omens by magic lus- 


trations. , 
ul *  Exampte 65. 


na ne 16 writer, Gryllus, VII. He says of Agamemnon: 
-*Then bravely puvncrve (sapriaixc) himself into the lake Co- 
pais, that there he might extinguish his love, and be freed from 
desire.” ὁ ee 
᾿ τὰ EXaMPLe 66. 


The same writer, Physical Questions, X. 
“Why do they pour sea-water into wine, and say that fisher- 








Greex Text. 
Plutarchi de Superstitione, II. (ed. Wyttenb. Vol. I. p. 656). 


Τὴν περιμάκτριαν κάλει γραῦν," καὶ βάπτισον σεαυτὸν 
εἰς θάλασσαν, καὶ καθίσας ἐν τῇ γῇ διημέρευσον. 
Hjusdem Grylli, VIL. (ed. Wyttend. Vol. V. p. 23). 


A a \ \ A 
Εἶτα καλὸν καλῶς ἑαυτὸν βαπτίζων εἰς τὴν Κωπαῖδα 
Aims ὡς αὐτόθι κατασβέσων τὸν ἔρωτα καὶ τῆς ἐπιθυ- 
μίας ἀπαλλαξόμενος. 


Hjusdem Quest. Nat. X. (ed. Wyttenb. Vol. IV. p. 696). 


A Ν , a > θάλ ΄ ἥν : / 
ἰιὰ τι T@ οινῳ ασσαν “παρᾶχεοῦσι, και χρήσμον 





1 Quasi dicas anum circumpistricem. Istiusmodi lustrationis pars erat, ut cor- 
pus lustrandum circumlineretur, et quasi circumpinseretur, imprimis luto, πηλῷ, 
tum abstergeretur; quorum illud est περεμάττειν, hoc axouarrery ; sed atria 
promiscue de tota lustratione dicitur (Wyttenb.). | 


ee 


Ἄ 


32 USAGE OF GREEK WRITERS. 





men received an oracle, commandiig to moterse (Baprize) Bacchus 
in [or at] the sea? 
EXAMPLE 67. ᾿ 
Parallels between Greek and Roman History, ΠΠ. Relating a 
story of a Roman General, who fell mortally wounded in an 
ambush of the Samnites at the Caudine Forks, the writer says: 
“But in the depth of night, surviving a little longer, he 
took away the shields of the slain enemies, and pippine (parriziNe) 
his hand into the blood, he set up a trophy inscri 
Romans against the Samnites, to trophy-bearing Joy ae 








* Attributed (falsely, as is supposed) to Plutarch, and printed with his writ 
ings. : et eet 








GREEK TEXT, 


,ὕ ε a 3 A , , 
τινα λέγουσιν ἁλιεῖς κομισθῆναι προστάττοντα βαπτίζειν 
\ / Ν \ / 1 
τὸν Avovvcov πρὸς τὴν θάλατταν; 


The oracle is given thus (Schol. Hom. Il. 6, 136, ed. Bekker): ἢ ὅτε χρησμὸς 


> 


ἐδόϑη, “ ἁλιεύειν ἐν τόπῳ Aidyvooyv ἁλιέα βαπείζοιτε," ὡς Φιλόχορος 


Ejusdem Parall. Gree. et Rom. III. 


/ \ \ / 5 / A 
Babeias δὲ νυκτὸς ὀλίγον ἐπιζήσας, περιείλετο τῶν 

/ \ x - \ 
ἀνῃρημένων πολεμίων Tas ἀσπίδας, Kal εἰς TO αἷμα τὴν 
al / + / <_< rd ε ΄ 
χεῖρα βαπτίσας, ἔστησε τρόπαιον ἐπιγράψας: “Ρωμαῖοι 


\ la A. / 
κατὰ Σαμνιτῶν Au Ὡροδεθρυχίθι 





1 Similiter conjunctum cum στρὸς verbum βάπτοιν ab ΝΣ notabimus sub 
illo (Dindorf, Steph. Thes.). Perhaps, at (or by) the sea. 


3 Immergere Bacchum, ἁλεβδύειν seu ἁλεδύειν [as conjectured by Lobeck], 
nihil aliud est quam vinum temperare; et videtur Scholiastes verbum antiqua- 
tum, nobisque a solis grammaticis servatum, cum nonnullis aliis ex oraculo reti- 
nuisse, cujus sensum tantum per caliginem videre licet : 


Ev δέπαϊ Avovvsoyv ἁλωέα βαπτίζοιτε. 
De déxai non recuso quin alii a me dissentiant; sed ἁλωέα reete mihi repo- 


suisse videor, aptum imprimis Baccho nomen, a vinetis tractum (Lobeck, Observ. 
crit. et gram in Sophocl. Aj. p. 347). 


- 


IN THE LITERAL, PHYSICAL SENSE. 33 


EXAMPLE 68. 

Josephus,* Jewish War, book II. ch. 18,4. He thus describes the 
death of Simon by Ἢ own hand, after he had put his family 
to death in sight of the people: 

“And stretching out the right hand, so as to be unseen by 
none, he pruncep (saprizep) the whole sword into his own neck.” 








* Born in the year 37 after Christ. 







aes EXAMPLE 69. 

“same writer, Antiquities of the Jews, book IV. ch. 4, 6. 
n¢ the mode of purifying the people, during the thirty 

days ¢ of mourning for Miriam, sister of Moses, he says: 

- “Those, therefore, who were defiled by the dead body, casting 

a little of the ashes into a fountain and prrine (BAPTIZING) @ 

hyssop-branch, they sprinkled, on the third and seventh of the 

[thirty] days.” 








GREEK TEXT. 
Josephi Bell. Jud. lib. Il. ς. 18, 4 (ed. Oberthiir). 


/ > e “- > 
Τὴν τε δεξιὰν ἀνατείνας, ὡς μηδένα λαθεῖν, ὅλον εἰς 
\ ε cal \ Ip 7 Ν , 
τὴν ἑαυτοῦ σφαγὴν ἐβάπτισε τὸ ξίφος. 
Hjusdem Antiq. Jud. lib. 4. ο. 4, 6 (ed. Imman. Bekker). 
\ 3 δι aX ΄ ’ ra / > 
Tovs οὖν ἀπὸ νεκροῦ μεμιασμένους, τῆς τεῴρας ὀλίγον 

» ‘ > / « 
εἰς πηγὴν ἐνιέντες καὶ ὕσσωπον βαπτίσαντες, ἔῤῥαινον 

ἕ e / a « ΄- 
τρίτῃ τε καὶ ἑβδόμῃ τῶν ἡμερῶν. 

This reading of the passage, in Bekker’s edition, is the one suggested by 
Bonfrer (on Num. ch. XIX), some words having. evidently been repeated, in 
the common Greek text, by an error in copying. The common reading,! how- 
ever, shows the same use of βαπτίσαντες, and is thus rendered in the Latin 
version: Paulum igitur hujus cineris in fontem immittentes cnm hyssopi ramulo, 


ejusdemque cineris aliquantulum in aquam immergentes, a mortuo pollutos die 
tertia et septima puri aligui conspergebant. 





x > > x ~ ΄ ΄ “ 
1 Τοὺς οὖν ἀπὸ νεκροῦ μεμεασμέγους, τῆς τέφρας ὀλίγον. εἰς πηγὴν ἐνεέντες 
x σ ᾿ ’ . ~ ΄ ΄ 
καὶ ὕσσωπον, βαπείσαντές τε καὶ τῆς τέφρας ταύτης εἰς πηγὴν, ἔῤδαινον τρίτῃ 
καὶ ἑβδόμῃ τῶν ἡμερῶν. 


C 


ie = 


Ἢ 


84 USAGE OF GREEK WRITERS. 





ExampLe ΤῸ. 

On Diseases of Women,* book I. 

“Then dipping [the pessary] into oil of roses or Egyptian 
oil, apply it during the day; and when it begins to sting, 
remove it, and again immerse (sarrize) it into breast-milk and 
Egyptian ointment.” 





* An ancient medical writing, ascribed (erroneously) to Hippos, and print- 
ed with his works. | 


EXAMPLE 71. 4 





Homeric Allegories, ch. 9.* The writer explains - t : ground 


of the allegory (as he regards it) of Neptune freeing Mars from 
Vulcan, thus: 

“Since the mass of iron, drawn red hot from the furnace, 
IS PLUNGED (ΒΑΡΤΖΕΡ) in water ; and ἕω fiery glow, by. its own 


nature quenched with water, ceases.” 





* The ‘work of an old Greek grammarian, of uncertain date; attributed 
(falsely) to Heraclides Ponticus, fourth century before Christ. 








GREEK TEXT. 
Hippocratis Opera (ed. Kiihn, Vol. II. p. 710). 
5 3, ε x ; 
ἔπειτα βάψας ἐς area ῥόδινον ἢ αἰγύπτιον προσ- 
, \ ec f Ν es , > , Ν 
θέσθω τὴν ἡμέραν, καὶ ἐπὴν δάκνηται ἀφαιρέεσθαι, καὶ 
, f 5 7 Ν Ν / > 4 
βαπτίζειν πάλιν ἐς γάλα γυναικὸς καὶ μύρον Αἰγύπτιον. 
Allegor. Homeric., que sub Heraclidis nomine feruntur, c. 69 
(ed. Schow, p. 710). 
᾿Επειδήπερ ἐκ τῶν βαναύσων' | Βαύνων)] διάπυρος 6 τοῦ 
σιδήρου μύδρος ἑλκυσθεὶς ὕδατι βαπτίζεται, καὶ τὸ φλογῶ- 
ἘΠ “ 5 
δες ὑπὸ τῆς ἰδίας φύσεως ὕδατι κατασβεσθὲν ἀναπαύεται. 


Siquidem ignea ferri massa, fornicibus extracta, aque immergitur (Gesner’s 
translation). 





1 Valcknaer ad Ammon. p.215: Eadem medicina Heraclito est facienda Allegor. 
Hom. p. 475, ἐκ τῶν βαναύσων (|. Baivwr), ete. 

Si βαναύσων recte legitur, necesse est, Heraclidem βαναύσον de fornace dixisse. 
Sed probabilius est, cum Valck. ad Ammon. Ῥ. 215, emendandum esse θαύγνων ; 
nam Badrvos ἡ κάμενος (Schow). So Heyne (Epist. ad Schow) 





At ee δ. 


—— ΤῸ Ν 


* 


<i 








as χα σά 


a ee 





γέ 


IN THE LITERAL, PHYSICAL SENSE. 35 


EXAMPLE 12. 


Plotinus,* Ennead I. book 8, on Good and Evil, 2713. Of the 
condition of the soul, in the corrupt and vicious, he says: 

“She dies, therefore, as the soul may die; and death to her, 
while yet mmercep (ΒΑΡΤΙΖΕΡ) in the body, is to be sunk in matter 
and to be filled therewith, and also when gone forth, to lie there 
still.” 


* A GE yBilosopher, of the New-Platonic school, born 205 after Christ. 








a 3 


fe Σ * ἘΧΆΜΡΙΕ 73. 


The same writer, Ennead VI. book 9, om the Good, or the One, 
ga. 

“But now, since a part of us is contained by the body, as if 
one has the feet in water but withethe rest of the body stands 
out above, towering up by what is not’ norercep (BaPTizeD) in 
the body we by this are attached, as to our own centre, with 
that which is as a centre of all.” 








Greek Text. 
Plotini Ennead. I. lib. 8, 13 (ed. Creutzer, Vol. I. p. 154-5; recogn. 
Kirchhoff, Vol. IT. p. 400). 
᾿Αποθνήσκει οὖν, ὡς ψυχὴ av θάνοι: καὶ 6 θάνατος 
αὐτῇ καὶ ἐτι ἐν τῷ σώματι βεβαπτισμένῃ, ἐν ὕλῃ ἐστὶ 


καταδῦναι καὶ πλησθῆναι αὐτῆς, καὶ ἐξελθούσῃ ἐκεῖ 


κεῖσθαι. 


Kosa. Ennead. VI. lib. 9, 8 (ed. Creutzer, Vol. IT. p. 1403; recog. 
Kirchhoff, Vol. I. p. 89). 
“- \ 3 ἈΝ \ a 4 

Nov δὲ ἐπεὶ μέρος ἡμῶν κατέχεται ὑπὸ τοῦ σώματος, 
es ¥ A va ed a 
οἷον εἴ τις τοὺς πόδας ἔχει ἐν ὕδατι, τῷ δ᾽ ἄλλῳ σώματι 
« , 1 lal \ \ / ae! / a. ἢ 
ὑπερέχοι, TO On μὴ βαπτισθεντι τῷ σώματι ὕπέραν- 

2 , 4 4 \ a a 
TES, TOUT@ συνάπτομεν κατὰ TO ἑαυτῶν κέντρον τῷ οἷον 
< 7 , 
πάντων κέντρῳ. 





1 Or, ὑπερέχεε — 3 Or, ὑπεράραντες 


a 


a 


36 USAGE OF GREEK WRITERS. 


Exampiell4. 


- Argonautic Expedition,* line 512. 





“ But when —— IMMERSED (BAPTIZED) HIMSELF into the Oean- 
stream.’ 





* Written early in the Christian era, probably in the fourth century. 


EXAMPLE 5. 


Alexander® of Aphrodisias, Medical and Physical Problems, IT. 38. 
In answer to the question, why feyers, etc., are more hard to 
cure in brutes than in men, he says: ΓΑ, 

“Because they have their nature and perceptive faculty 
IMMERSED (ΒΑΡΤΙΖΕΡ) in the depth of the body, and not diverted 
to outward κόρ a what pertains to the rational soul, as 
is the case in men.’ 





* A Greek writer on philosophy and medicine, beginning of the third century 
after Christ; but by some (with less reason) supposed to be Alexander of Tralles, 
in the sixth century. 








GREEK TEXT. 
Orphei Argonaut., 512 (ed. Hermann). 


"AAX ὅτ᾽ ἐς ᾿Ωκεανοῖο ῥόον βαπτίζετο Tirny. 


Alexandri Aphrodis. Probl. med. et phys. II. 88 (Ideler, Physic. et 
Medic. Gr. min. Vol. I. p. 12). 

Ὅτι τὴν φύσιν ἔχουσι καὶ τὴν αἰσθετικὴν δύναμιν 
βεβαπτισμένην ἐν τῷ βάθει τοῦ σώματος, καὶ [οὐκ] περι- 
ελκομένην ὑπὸ τῶν λογιστικῆς ψυχῆς ἐπὶ τὰ ἐκτός, καθά- 
περ ἐπὶ ἀνθρώπων ἔχει. 


Attributed by some, but without sufficient grounds,! to Alexander Tral- 
lianus. 


== 





1 Seitdem sie aber Griechisch bekannt gemacht ist, hat man gefunden, dass 
man alle Ursache habe, der Angabe der Manuscripte Glauben beizumessen, und 
dem Restaurator der Aristotelischen Philosophie auch unter den Aerzten eine 
Stelle einzuréumen (Schoell, Geschichte der Griechischen Literatur, deutsche Aus- 
gabe, Vol. II. p. 793). 





IN THE LITERAL, PHYSICAL SENSE. 3T 


EXAMPLE 76. 


The same Work, I. 28. In answering the question, why many 
foolish persons have offspring who are very wise, and vice versa, 
he says of the former : 

“They have the soul very much noversep (Barren) in the 
body ;* and on this account the seminal germ, partaking in 
greatest measure of the rational and physical power, causes 
their offspring to be more wise.” 


a 








΄ 


τ οὐ ‘Example 7ly and the statement, in regard to the rational nature 
of man, in Example 54. 


EXAaMPLe 77.) 


~ Chrysostom,* Select Discourses, XXIX. on Clemency, ete. Speak- 
ing of David's clemency toward Saul, when he had him in his 
power in the cave (1 Sam. 24 : 3-7), he says: 

“Sawest thou the nets of David stretched, and the prey inter- 
cepted therein, and the huntsman standing, and all exhorting to 
PLUNGE (ΒΑΡΤΙΖΕ) the sword into the enemy’s breast? 









* See the remark on Example 45. 








GREEK TExtT. 


Kjusdem I. 28. 


Ἔχουσι τὴν ψυχὴν ἄγαν βεβαπτισμένην τῷ σώματι, 
καὶ διὰ τοῦτο τὸ σπέρμα πλείστης μετέχον δυνάμεως 
λογιστικῆς καὶ φυσικῆς τὰ ὑπ᾽ αὐτοῦ τικτόμενα φρονιμώ- 
τερὰ ποιεῖ. 

Chrysostomi Homil. select. XXIX. de Mansuet., etc. (ed. Monif. 
Vol. XII. p. 647). 

Εἶδες τοῦ Δαυὶδ τὰ ΓΝ bec geen Kal TO θήραμα 

ἐναπειλημμένον, καὶ τὸν κυναγέτην ἑστῶτα, καὶ πάντας 


7 ἈΝ XV a 
ἐγκελευομένους βαπτίσαι τὸ ξίφος εἰς TO τοῦ πολεμίου 
στῆθος; 


88 USAGE OF GREEK WRITERS. 





Examples]. 


The same writer, Expos. of Ps. VII. 214. Speaking of Absalom 
and David, he says: 


“For he, indeed, desired to prronce (Barrie) his right hand* 
in his father’s neck ; but the father, even in such a case, exhorted 
the soldiers to spare him.” 





* The armed right hand, by a common figure for the weapon held in it. 


ExampiLes 79 and 80. 


Basil (the Great),* On Baptism, book I. ch. 2, 10. Commenting 
on the Apostle’s words, Rom. 6: 3, he says: 

“We were immersed [baptized], says he, in order that from 
it we might learn this: that as wool rmmersep (ΒΑΡΤΙΖΕΡῚ in a dye 
is changed as to its color; or rather (using John the Baptist 
as a guide, when he prophesied of the Lord, ‘He will immerse 
[baptize] you in the Holy Spirit and*fire’), ... let us say this: 
that as steel, momrsep (Baprrizep) in the fire kindled up by spirit 





* A distinguished Greek writer of the Christian Church, born 330 after Christ. 








GREEK TEXT. 
Kjusdem Expos. in Ps. VII. § 14. 
Ν \ Ν , x \ a “ / 

Αὐτὸς μὲν yap ἐπεθύμει τὴν δεξιὰν τῷ λαιμῷ βαπτίσαι 

“ “ ε A \ ν oA 7 > a / 
τῷ πατρικῷ" ὃ δὲ πατὴρ καὶ οὕτω φείσασθαι αὐτοῦ παρῃ- 

a / 

VEL τοῖς στρατιῶωταις. 


Basilii Magni, de Baptismo lib. I. ο.. 2, 10 (ed. Garnier, Vol. II. 
p. 656). 

3 ’ 3. ὌΜΑΙ a 

᾿Εβαπτίσθημεν, φησὶν, ἵν ἐκ τούτου ἐκεῖνο παιδευθῶ- 

σ ad Ἂν. ΠΡ \ 3 4 “ 

μεν, ὅτι ὠσπερ TO ἐριον βαπτισθεν ἐν βάμματι μεταποιεῖ- 
+ A a an \ Φ ΄“ an > , 

ται κατὰ TO χρῶμα" μᾶλλον δε, wa τῷ βαπτιστῇ Lwavyyn 

ae 7 a , “ » 5... δὲ 

προφητεύσαντι περὶ τοῦ κυρίου, OTL αὐτὸς ὑμᾶς βαπτίσει 
3 / © ae “ἧς Ν ε a , ca) 

EV πνεύματι ἁγίῳ, Kal πυρὶ, ὁδηγῷ χρησάμενοι, ... τοῦτο 

3 ΜΝ 4 ε ὃ β Co 3 ὥ Ν 

εἴπωμεν: OTL ὥσπερ ὁ σίδηρος βαπτιζόμενος ἐν τῷ πυρὶ 
/ \ / / Ά / 

ἀναζωπυρουμένῳ ὑπὸ πνεύματος, εὐγνωστότερος μὲν γίνε- 


i οδΣ,.. .- 


IN THE LITERAL, PHYSICAL SENSE. 39 





(wind), becomes more easy to test whether it has in itself any 
fault, and more ready for being refined; ... so it follows and 
is necessary, that he who is immersed [baptized] in fire (that 
is in the word of instruction, which convicts of the evil of sin 
and shows the grace of justification) should hate and abhor 
unrighteousness, as it is written, and should desire to be cleans- 
ed through faith in the power of the blood of our Lord Jesus 
Christ.” 


EXAMPLE 81. 


Heliodorus,* Ethiopics (Story of Theagenes and Chariclea), book I. 
ch. 30. 
'“And every form of war was enacted and witnessed; the 
natives sustaining the conflict with zeal and with all their force ; 
the others, having greatly the advantage both in number and 
in the unexpectedness of the attack, and slaying some on land, 





* See the remark on Example 39. 








GREEK TEXT. 
5» + 5 e ἰδὲ / e / A Ν Ν 
ται, εἰ τινα ἔχει ἐν ἑαυτῷ κακίαν, ἑτοιμότερος δὲ πρὸς τὸ 
“ 4 > / ἈΝ > ~ 4, 
καθαρισθῆναι... . οὕτως ἀκόλουθον καὶ ἀναγκαῖον τὸν 
’ fal al / nm 
βαπτισθέντα ἐν τῷ πυρὶ, τουτέστιν ἐν τῷ λόγῳ τῆς διδα- 
/ \ ΄“ 4 \ Vd 
σκαλίας, ἐλέγχοντι μὲν TOY ἁμαρτημάτων τὴν κακίαν, 
-“ A “- 4 A 4 ΄ 4 
φανεροῦντι δὲ τῶν δικαιωμάτων τὴν χάριν, μισῆσαι μὲν 
/ Ἁ > x / > > 
kat βδελύξασθαι τὴν ἀδικίαν, καθὼς γέγραπται" εἰς ἐπι- 
= \ a a a \ - 3 
Oupiav δὲ ἐλθεῖν τοῦ καθαρισθῆναι διὰ τῆς πίστεως ἐν 
4 n~ ae ΄σ 3 Cal > a“ ΄ 
δυνάμει τοῦ αἵματος τοῦ κυρίου ἡμῶν ᾿]ησοῦ Χριστοῦ. 


Heliodori Athiopicorum lib. I. 30 (ed. Coray, p. 47; ed. Bekker, 
p. 35). 

Kai πολέμου πᾶν εἶδος καὶ ἐνηργεῖτο καὶ ἐξηκούετο, 
τῶν μὲν ἐγχωρίων προθυμίᾳ καὶ ῥώμῃ πάσῃ τὴν μάχην 
ὑφισταμένων, τῶν δὲ, τῷ τε πλήθει καὶ τῆς ἐφόδου τῷ 
ἀπροσδοκήτῳ πλεῖστον ὑπερφερόντων, καὶ τοὺς μὲν ἐπὶ 


40 USAGE OF GREEK WRITERS. 





and pLuNncine (Baprizine) others, With their boats and huts, into 
the lake. | 
EXAMPLE 82, 


Achilles Tatius;* Story of Clitophon and Leucippe, book II. ch. 14. 

“And there is a fountain of gold there. They prunce (Baprize) 
into the water, therefore, a pole smeared with pitch, and open 
the barriers of the stream. And the pole is to the gold what 
the hook is to the fish, for it catches it; and the pitch is a 
bait for the prey.” 





* See the remark on Example 54. 


EXAMPLE 83. 


The same Work, book III. ch. 21. Speaking of the short sword 
used by jugglers and stage-players, so constructed that, when a 
blow is given, the blade is driven back into the hilt and no 
harm is done, the narrator says: 

“And they who behold suppose that the steel is PLUNGED 
(sarrized) Gown the body; but it runs back into the hollow of 
the hilt.” 








Greek Text. 
na > / \ \ > \ 7 » - 7 
γῆς ἀναιρούντων, Tous δὲ εἰς τὴν λίμνην αὐτοῖς σκάφεσι 
‘ a ᾽ / 
καὶ αὐτοῖς οἰκήμασι βαπτιζόντων. 
Achillis Tatii de Leucippes et Clitophontis Ameribus, lib. IL. 
c. 14 (ed. Jacobs, p. 38). 
Kai ἔστιν ἐκεῖ χρυσίου πηγή. ΑΚοντὸν οὖν εἰς τὸ 
A / / ’, Ν > , 
ὕδωρ βαπτίζουσι, πίσσῃ πεφαρμαγμένον, καὶ ἀνοίγουσι 
τοῦ ποταμοῦ τὰ κλεῖθρα. “O δὲ κοντὸς πρὸς τὸν χρυσὸν 
-:΄ > Ν > / 
οἷον πρὸς τὸν ἰχθὺν ἄγκιστρον γίνεται, aypever yap αὐτόν" 
ἡ δὲ πίσσα δέλεαρ γίνεται τῆς ἄγρας. 
Hjusdem lib. IIT. 6. 21 (p. 77). 
Καὶ οἱ μὲν ὁρῶντες δοκοῦσι βαπτίζεσθαι τὸν σίδηρον 
κατὰ τοῦ σώματος, ὁ δὲ εἰς τὸν χηραμὸν τῆς κώπης ἀνέ- 
δὃραμε. 


of tel - “ὦ 


IN THE LITERAL, PHYSICAL SENSE. 41 





EXAMPLE 84. 

Julian,* Ode on Cupid. 

“As I was once twining a garland, I found Cupid in the 
roses; and holding by the wings I nmersep (Barrizep) him into 
wine, and took and drank him; and now, within my members, 
he tickles with his wings.” 





* In the first half of the sixth century after Christ. 


a X EXAMPLE 85. 


Simplicius,* Commentary on the Manual of Epictetus, ch. 38, 10. 

Contrasting beauty, as it appears in imperfect material forms, 
bsolute and perfect beauty in the soul, he says: 

" Beauty, in bodies, is in flesh and sinews, and things that 

make up the body, of animals for example; ‘beautifying them, 








* Of the seventh century after Christ. 








GREEK TEXT. 


Juliani Agyptii, in Amorem (Anthol. Gr. Tom. II. p. 493; Anacr. 
ed. Fischer, p. 223). 
Στέφος πλέκων ποθ᾽ εὗρον 
᾽ “ es + 
ἐν τοῖς podos Epwra: 
Kal τῶν πτερῶν κατασχὼν 
ἐβάπτισ᾽ εἰς τὸν οἶνον, 
λαβὼν δ᾽ ἔπιον αὐτὸν' 
καὶ νῦν ἔσω μελῶν μου 
πτεροῖσι γαργαλίζει. 
Simplicii Comment. in Epict. Enchirid. c. XXXVIII. 10 (ed. 
Schweigh. Vol. 1V. p. 366). 
To ἐν σώμασι καλὸν, ἐν σαρξίν ἐστι, καὶ νεύροις, καὶ 


“ Ν fal “ » / a , , 
τοῖς TO σῶμα συμπληροῦσιν, εἰ τύχοι, TOY ζώων: καλλύ- 


42 USAGE OF GREEK WRITERS. 


= 
indeed, as much as possible, but also itself partaking of their 
deformity and morersep (saprizep) into it.” 





EXAMPLE 86. 


/Esopic Fables; fable of the Man and the Fox.* 

“A certain man, having a grudge against a fox for some mis- 
chief done by her, after getting her into his power contrived a 
long time how to punish her; and piprine (Bapmzine) tow in oil, 
he bound it to her tail and set fire to it.” 





* Writer and date unknown. 








GREEK TEXT. 
A ε Ἁ 3 a ’ \ ον Ses 
νον μέν, ws δυνατὸν, ἐκεῖνα: μεταλαμβάνον δὲ Kal αὐτὸ 
a , , 
τῆς ἐκείνων ἀσχημοσύνης, καὶ βεβαπτισμένον εἰς αὐτήν. 


Παραλληλοι᾿ μυθοι: Ανθρωπος καὶ Αλωπηξ (ed. Coray, 
| Fab. 168). 

"Amp tis, ἐχθραίνων ἀλώπεκι διά τινα ταύτης ῥᾳδι- 
ουργίαν, ἐπὶ πολὺ ταύτην μετα τὸ κατασχεῖν τιμωρῆσαι 
ἐμηχανήσατο, καὶ στυπεῖον ἐλαίῳ βαπτίσας, τῇ κέρκῳ 
ταύτης προσδήσας, ὑφῆψε πυρί. 


IN THE TROPICAL OR FIGURATIVE SENSE. 43 





δ 2. 
IN THE TROPICAL OR FIGURATIVE SENSE, 


1. To plunge, to immerse, to whelm (as in ingulfing floods), in calamities, in ruin, 
in troubles, in cares, in poverty, in debts, in stupor, in sleep, in ignorance, 
in pollution, ete. 


8 
EXAMPLE 87. 


Dion Cassius,* Roman History, book XXXVIII. ch. 27. Philiscus, 
consoling Cicero in his exile, says of his triumphant adversaries, 
now exposed to the hazards of the unsettled times: 

“For, as being borne along in a troubled and unsettled state 
of affairs, they differ little, or rather not at all, from those who 
are driven by storm at sea, but [are borne] up and down, now 
this way now that way; and if they commit any even the slight- 
est mistake, are totally susmercep (BAPTIZED). 





* See the remark on Example 31. 








GREEK TEXT. 
Dionis Cassii Historia Romane lib. XX XVIII. c. 27 (ed. Sturz). 


¢ ᾿ 4 ; ΄ . , 
Ate yap ἐν τεταραγμένοις Kal ἀκαταστάτοις πράγμασι 
, Ν ΄ > an 7 
φερόμενοι, μικρὸν μᾶλλον δὲ οὐδὲν τῶν χειμαζομένων δια- 
, > > ὦ x , \ \ a ‘ \ 
φέρουσιν, ἀλλ᾽ ἄνω τε Kal κάτω, ποτὲ μὲν δεῦρο, ποτε δὲ 
δι x »~ ‘ Ν “4 - 
ἐκεῖσε: κἀν ἄρα TL καὶ τὸ βραχύτατον σφαλῶσι; παντε- 
λῶς βαπτίζονται. 


44 USAGE OF GREEK WRITERS. 





EXAMPLE 88. 


Libanius,* Epistle XXV. Referring to the earthquake, in wnich 
two of his friends had perished, he says: 

“And I myself am one of those susmercep (sarrizep) by that 
great wave.” | 





* A Greek philosopher and rhetorician, born 315 after Christ. 


EXAMPLE 89. 


The same writer, Life of himself. Speaking of the prudent con- 
duct of the chief magistrate, during a scarcity of bread in the 
city, he says: | 

“He did indeed exhort the body of bakers to be more just; 
but did not think it expedient to employ forcible measures, fear- 
ing a general desertion; whereby the city would immediately 
have been wHELMED εν ΞΕ ag a ship when the seamen have 
abandoned it.” 


EXAMPLE 90. 


Gregory of Nazianzus,* Discourse XL. 11. Urging his hearers 
not to defer their baptism, till they should be burdened with 
more sins to be forgiven, he says: 





* Born about 330 after Christ. 








GREEK TEX?T. 
Libanii Sophiste Epist. XXV. (ed. Wolf, p. 11). 


ἐν = / 7 a 4 « A “΄“- ’ 
Kai avros εἰμι τῶν βεβαπτισμένων ὑπο τοῦ μεγάλου 
, 3 7 
κύματος ἐκείνου. 


Kjusdem de Vita sua (ed. Morell, Vol. II. p. 64). 


’ \ Ν an a 32) 3 / 
Llapexadrer μὲν τὸ τῶν σιτοποιῶν ἔθνος εἶναι δικαιοτέ- 
δ᾽ ὦ A > 7 - a Ἃ \ 2 44 
ρους. ἀνάγκας δὲ οὐκ Gero δεῖν ἐπάγειν, δεδιὼς τὴν ἐπὶ 
a asf Cm > ’ / Ν 8) 
πλεῖον ἀποδρασιν" ᾧ ἂν εὐθὺς ἐβαπτίζετο τὸ ἄστυ, καθά- 
fas > / ΄ a“ 
περ ναὺς ἐκλιπόντων τῶν ναυτῶν. 


IN THE TROPICAL OR FIGURATIVE SENSE. 45 





“Nor let us take more lading than we are able to carry; 
that we may not be wmercep (Barrizep), vessel and men, and 
make shipwreck of the grace, losing all because we hoped ἴοι 
more.” 


- EXAMPLE 91. 


Chrysostom,* Discourses on Lazarus, I. 10. Recounting the 
several traits in the character and conduct of the rich man, 
which were so many aggravations of the miseries of Lazarus, 


he says: 
“ But now, living in wickedness, and arrived at the last stage 
of vice, and exhibiting such inhumanity, ... and passing by 


him’ as a stone without shame and without pity, and after all 
these things enjoying such abundance ; consider how probable it 
was, that he wHetaep (Barrizep) the soul of the poor man as with 
successive waves.” 





* See the remark on Example 45. 








GREEK TEXT. 


Gregorii Nazianz. Orat. XL. 11 (stud. Monach. Benedict. Vol. I. 
p. 698). 

Μηδὲ φορτισθῶμεν πλέον ἢ δυνάμεθα φέρειν, ἵνα μὴ 

αὐτάνδρῳ τῇ νηὶ βαπτισθῶμεν, καὶ τὸ χάρισμα ναυαγή- 

σωμεν, ἀνθ᾽ ὧν τὸ πλεῖον ἠλπίσαμεν τὸ πᾶν ἀπολέσαν- 


TES. 
Chrysostomi de Lazaro Cone. I. 10 (ed. Montf. Vol. I. p. 721). 


Ν \ \ ΒΡ oul Ν Ν " , 
Novi δὲ καὶ πονηρίᾳ συζῶν, καὶ πρὸς ἔσχατον κακίας 
3 \ \ : , 3 , 3 , 
ἐληλακὼς, Kal τοσαύτην ἀπανθρωπίαν ἐπιδεικνύμενος, .: . 
ae ΄ \ , 3 ΄: Ninn id 
καὶ ὥσπερ λίθον αὐτὸν παρατρέχων ἀναισχύντως καὶ ἀνι- 
’, Ν a ΄ , > , > , 
λέως, Kal μετὰ ταῦτα πάντα TOTAVTHS ἀπολαύων εὐπορίας" 
δ σὺν a bon Meee “ ; , , , 
EVVYONTOV πῶς εἰκὸς ἣν, ὥσπερ ἐπαλλήλοις κυμασι βαπτι-. 


> NX a / A ΄ 
ζειν αὐτὸν τοῦ πένητος τὴν ψυχήν. 


46 USAGE OF GREEK WRITERS. 





EXAMPLE 92, 


Chariton of Aphrodisias,* Story of the loves of Cherea and Cal 
lirrhoe, book II. ch. 4. Speaking of Dyonisius, and of his efforts 
to subdue his passion for Calirrhoe, he says: 

“Then, therefore, might be seen the conflict of reason and pas- 
sion. For, although wuetmep (saprizep) by desire, the generous 
man endeavored to resist; and emerged as from a wave, saying 
to himself: ‘Art thou not ashamed, Dyonisius, a man the first 
of Ionia for virtue and repute!” 





* Author of the Greek romance here quoted, probably near the end of the fourth 
century after Christ. 


EXAMPLE 93. 


The same Work, book III. ch. 4. On another occasion, speaking 
of the violence of Dyonisius’ passion for Callirrhoe, he says: 

“But Dyonisius, a man of culture, was seized indeed by a 
tempest, and was wHELMEeD (Baprizep) as to the soul; but yet he 
struggled to emerge from the passion, as from a mighty wave.” 








GREEK ΤΈΧΤ. 
Charitonis Aphrodis. de Cherea et Callirrhoe amator. Narrat. 
lib, IL. ch. 4 (ed. D'Orville, p. 28). 

Tor οὖν ἰδεῖν ἀγῶνα λογισμοῦ καὶ πάθους. καίτοι yap 
βαπτιζόμενος ὑπὸ τῆς ἐπιθυμίας γενναῖος ἀνὴρ ἐπειρᾶτο 
ἀντέχεσθαι. καθάπερ δὲ ἐκ κύματος ἀνέκυπτε λέγων πρὸς 
ἑαυτὸν: οὐκ αἰσχύνῃ, Atovdare, ἀνὴρ 0 πρῶτος τῆς ᾿]ωνίας 
ἕνεκεν ἀρετῆς τε καὶ δόξης." 


Hjusdem lib. III. c. 2 (ed. D’Orville, p. 42). 


/ \ WEN , f Ν ee 
Διονύσιος δὲ, ἀνὴρ πεπαιδευμένος, κατείληπτο μὲν ὑπὸ 
“ Ν \ \ 3 / σ A. / 
χειμῶνος, καὶ THY ψυχὴν ἐβαπτίζετο' ὅμως δὲ ἀνακύπτειν 
Ne ΄ ΄ : / a ’ ἐν 
ἐβιάζετο, καθάπερ ἐκ τρικυμίας, τοῦ πάθους. 





1 Fortis enim vir, quamvis ἃ libidine mersitatus, contra tamen tenere nitebatur, 
et, ut 6 fluctibus emergens, ipse sic ad se (Reiske). 


ie 


IN THE TROPICAL OR FIGURATIVE SENSE. 47 





EXAMPLE 94. 


The same Work, book III. ch. 4. Describing the vessel of the 
pirates, who had plundered of its gold and jewels the tomb of 
Callirrhoe (prematurely buried), and finding her alive had sold 
her into slavery, and were now pursued by the vengeance of the 
gods, he says: 

“For I saw a vessel, wandering in fair weather, filled with its 
own tempest, and wHetmep (sarrizep) in a calm.” 

The whole statement is figurative; representing, under the image of its own 
tempest (one within itself) and foundering in a calm, the desperate condition 
of the vessel and crew, abandoned to the elements and wandering without con- 
trol, all on board but one having perished with thirst. 


EXAMPLE 95. 


Basil (the Great),* Discourse XIV. Against Drunkards, 2 4. 
He says of the intoxicated : 

“More pitiable than those who are tempest-tossed in the deep, 
whom waves receiving one from another, and over-wHELMING 
(saprizinc), do not suffer to rise out of the surge; so also the 





* See the remark on Examples 75 and 76. 


Overwhelm, in the sense “to immerse and bear down” (Webster, No. 2, and 
Worcester). 








GREEK TEXT. 
Ejusdem lib. IIT. ο. 4 (ed. D’ Orville, p. 49). 
Τλοῖον yap ἐθεασάμην ἐν εὐδίᾳ πλανώμενον, ἰδίου χει- 
μῶνος γέμον, καὶ βαπτιζόμενον ἐν γαλήνῃ. 
Basilii Magni Hom. XIV. in Ebriosos, 4 (ed. Garnier, Vol. II. 
p. 125). 


> , nm , 
Ἐλεεινότεροι τῶν ev πελάγει χειμαζομένων, ois ἄλλα 
’ s / 
ἐξ ἄλλων διαδεχόμενα καὶ ἐπιβαπτίζοντα' κύματα avade- 





1 Compare the use of this compound in the next example, and the remarks on 
it in the following note. 


é 


48 USAGE OF GREEK WRITERS. 





souls of these are driven about beneath the waves, being wHeLmep 
(saprizeD) with wine.” 


EXAMPLE 96. 


Josephus*, Jewish War, book 1. ch. 27, 1. Relating the occurrence 
that led to the mock trial and condemnation of Herod’s perse- 
cuted sons, he says: 

“This, as a final blast, over-wHELMED (BapPrizeD) the tempest- 
tossed youths.” 





* See the remark on Example 53. 

Overwhelm, as in the preceding example. The metaphor is derived from the 
effect of a sudden blast, bearing down upon (over) the shattered vessel, and 
whelming it in the deep. 


EXAMPLE 97. 


The same Work, book III. ch..7, 15. The people of Jerusalem, 
expostulating with Josephus on his purpose to abandon the be- 
sieged city and its inhabitants to their fate, say to him: 

“And that it did not become him, either to fly from enemies, 








GREEK TEXT. 
pel οὐκ ἐπιτρέπει τοῦ κλύδωνος: οὕτω δὴ καὶ τούτων αἱ 
ψυχαὶ ὑποβρύχιοι φέρονται βεβαπτισμέναι τῷ οἴνῳ. 
Josephi de Bello Jud. lib. I. ο. 27, 1 (ed. Oberthiir). 
Tov? ὥσπερ τελευταία θύελλα χειμαζομένους τοὺς 
νεανίσκους ἐπεβάπτισε." 
Hjusdem lib. III. ο. 7, 15. 


5... ὡς 4 i 
Πρέπειν δὲ αὐτῷ μήτε φεύγειν τοὺς ἐχθροὺς, μήτε 





1 Ἐπ-εβάπτισε, strictly, over-whelmed (coming down upon whelmed, as in the 
deep). The rendering, to submerge repeatedly (wiederholt untertauchen, Rost und 
Palm, griech. Hdwhbch.), to immerge repeatedly (wiederholt eintauchen, Pape, 
griechisch-deutsches Hdwhbch.), to dip, drench, again or in addition (Liddell and 
Scott, Greek Lex.), is not pertinent here; for the effect of the ‘final’ and over- 
whelming blast is meant, not the repetition of something before experienced. 


ve 


IN THE TROPICAL OR FIGURATIVE SENSE. 49 





or to abandon friends; nor to leap off, as from a ship overtaken 
by a storm, into which he had entered in fair weather; that 
he would himself over-wHet (BaprizeE) the city, as no one would 
longer dare to make resistance to the enemy, when he was gone 
through whom their courage was sustained.” 


EXAMPLE 98. 


The same Work, book IV. ch. 3, 3. Speaking of the evils in- 
flicted by the band of robber-chiefs who found their way into 
the city of Jerusalem during the siege, he says: 


“Who, even apart from the sedition, afterwards WHELMED 
(sarrizep) the city.” 


This natural and expressive image of trouble and distress occurs often in the 
Old Testament. For example, Ps. 69 : 2, “I am come into deep waters, where 
the floods overflow me;” VV. 14, 15, “Let me be delivered ... out of the deep 
waters, let not the waterflood overflow me;” Ps. 18:16, 17, “He drew me 
out of many waters, he delivered me from my strong enemy.” Job’s afflictions 
are expressed under the same image (ch. 22 : 11): “The flood of waters covers 
thee.” Compare Ps. 124:4, 5; 144:7; 32:6; Ezek. 26:19. 


EXAMPLE 99. 


Himerius,* Selection XV. 23. He says of Themistocles : 





* See the remark on Example 40. 








GREEK TEXT. 


x a ¢ : 
ἐγκαταλείψειν τοὺς φίλους, μηδὲ ἀποπηδᾷν, ὥσπερ χειμα- 
> ἃ “ 
ζομένης νεὼς, εἰς ἣν ἐν γαλήνῃ παρῆλθεν. ἐπιβαπτίσειν 
\ 3. \ / - ΄“ “ 
yap αὑτὸν τὴν πόλιν, μηδενὸς ἔτι τολμῶντος τοῖς πολεμί- 
> 7 a ’ 95. κα > ΄, 
os ἀνθίστασθαι, δι᾿ ὃν ἀναθαῤῥοῖεν οἰχομένου. 


Hjusdem lib. IV. ο. 8, 3 (ed. Oberthiir). 
Οἱ δὴ καὶ δίχα τῆς στάσεως ὕστερον ἐβάπτισαν τὴν 


πόλιν. 
D 


50 USAGE OF GREEK WRITERS. 





“He was great at Salamis; for there, fighting, he wHetmep 
(parrizep) all Asia.’”* 





* The power of Asia was broken by the destruction of its fleet at sea, and 
hence the propriety of the figure. 


EXAMPLE 100. 


Libanius,* Declamation XX. On the same subject (and apos- 
trophizing Themistocles, in the speech represented as spoken by 
his father), he says: | 

“The crowning achievement was Salamis; where thou didst 
wHetm (parrize) Asia.” 





* See the remark on Example 88. 


EXAMPLE 101. 


The same writer, Epistle 310, to Siderius. 
“But he who bears with difficulty what he is now bearing, 
would be wHetmep (Baprizep) bya slight addition.” 








GREEK TEXT. 
Heimerii Sophistea Eclog. XV. ὃ 3 (ed. Wernsdorf ). 


Μέγας ἐπὶ Σαλαμῖνα: ἐβάπτισε yap ὅλην ἐκεῖ τὴν 

᾿Ασίαν μαχόμενος." 
Libanii Declamat. XX (ed. Wolf, p. 521). 

Ὃ τῶν ἔργων κόλοφων, ἡ Σαλαμὶς, περὶ ἣν τὴν 

᾿Ασίαν ἐβάπτισας.ἢ 
Ejusdem Epist. 310 (ed. Wolf, p. 150). 

Ὃ δὲ μόλις & νῦν φέρει φέρων ὑπὸ μικρᾶς av Barre 

σθείῃ προσθήκης." 





1 Ibi enim totam Asiam pugnando demersit (Wernsdorf ).—Compare : pa 
triam demersam extuli (Cic. pro Sulla, 31). 


2 Operum apex Salamis, circa quam Asiam mersisti (Wolf). 
_3 Tile a levissima etiam accessione facile submergetur (Id.). 


IN THE TROPICAL OR FIGURATIVE SENSE. 51 





EXAMPLE 102. 


The same writer, Epistle 962, to Gessius. 
“For this is he who found the wretched Pinon WHELMED 
(saprizep), and did not neglect him when abandoned.” 


EXAMPLE 103. 


Plutarch;* On the good Genius of Socrates, XXIII. 

“Such is the manner of the good Genius; that we, wnemep 
(earrzep) by worldly affairs, ... should ourselves struggle out, 
and should persevere, endeavoring by our own resolution to save 
ourselves and gain the haven.” 





* See the remark on Example 64. 


EXAMPLE 104. 


Chrysostom,* Expos. of Ps. 114 (116), 23. Speaking of the 
believer’s governing principle, and of his prospects, he says: 





* See the remark on Example 45. 


bd = 








GREEK TEXT. 
Hjusdem Epist. 962 (ed. Wolf, p. 449). 


Οὗτός ἐστιν ὁ βαπτιζόμενον εὑρὼν τὸν ἄθλιον Kipo- 
va,' καὶ προδεδομένον οὐ περιϊδὼν. 
Plutarchi de Genio Socratis XXIII (ed. Wyttend. Vol. III. p. 898). 
Οὕτως τοῦ δαιμονίου ὃ τρόπος" ἡμᾶς βαπτιζομένους 
ὑπὸ τῶν πραγμάτων ... αὐτοὺς ἐξαμιλλᾶσθαι, καὶ μα- 
κροθυμεῖν, δι᾽ οἰκείας πειραμένους ἀρετῆς σώζεσθαι, καὶ 
τυγχάνειν λιμένος. 





1 Hic ille est, qui miserum Cimonem calamitatibus oppressum vidit (Wolf). 
2 Sententia quidem universe facilis ad explendum, ut Anon. T. V. οὕτως, ὦ 
éve, τοῦ δαιμονίου ὃ τρόπος. ἐᾷ μὲν γὰρ juds—.Non recepi, ut e conjectura, 
non 6 libro, profectum (Wyttenb.). 


52 USAGE OF GREEK WRITERS. 





“For he who is controlled by that love, and sustained by 
the hope of that good, is wHeLmep (Baprizep) by none of the pres- 
ent evils.” | 


EXAMPLE 105. 


The same writer, on 1 Cor. Discourse VIII. 

“For if we were pained for sins,.... nothing else would 
grieve us, this pain expelling all sadness; so that with confession 
we should gain also another thing, not to be waetmep (ΒΑΡΤΙΖΕΡ) 
by the troubles of the present life, nor to be puffed up by pros- 
perity.” 


EXAMPLE 106. 


The same writer, Expos. of Ps. 141 (142), 22. Commenting 
on the words, ‘I cried unto thee, O Lord, I said, thou art my 
hope,’ οἷο, he says: 

“The evils did not wuerm (ΒΑΡΤΙΖΕ) him, but rather gave him 
wings.” 








GREEK TEXT. 


Chrysostomi Expos. in Ps. 114, § 8 (ed. Montf. Vol. V. p. 307). 


ε \ 3 ,ὔ ~ w+ / \ “ 3 / 
O yap ἐκείνῳ τῷ ἔρωτι κατεχόμενος, Kal ταῖς ἐλπίσι 
A a / > ΄“΄ / 
τῶν ἀγαθῶν τρεφόμενος ἐκείνων, οὐδενὶ τῶν παρόντων 
βαπτίζεται δεινῶν. 


Hjusdem in Epist. I. ad Cor. Hom. VIII (Vol. X. p. 12). 

Kai yap εἰ ἠλγοῦμεν ἐπὶ τοῖς ἁμαρτήμασιν, ... οὐδὲν 
ἂν ἄλλο ἡμᾶς ἐλύπεσε, τῆς ὀδύνης ταύτης πᾶσαν ἀθυμίαν 
παρωθουμένης. ὥστε καὶ ἕτερον ἂν ἐκερδαίνομεν μετὰ 
τῆς ἐξομολογήσεως, τὸ μὴ βαπτίζεσθαι τοῖς λυπηροῖς τοῦ 
παρόντος βίου, μηδὲ φυσᾶσθαι τοῖς λαμπροῖς. 


Ejusdem Expos. in Ps. 141, $2 (Vol. V. p. 445). 


4 A \ an 3 , 
Οὐκ ἐβάπτισεν αὐτὸν τὰ δεινὰ, ἀλλὰ μᾶλλον ἐπτέ- 
pace. 


IN THE TROPICAL OR FIGURATIVE SENSE. 53 





EXAMPLE 107. 


The same writer, Expos. of Ps. 111 (112), 2 4. 
“For it is impossible that a soul, abounding in mercy, should 
ever be wHELMED (BaprizeD) by the annoyances of passion.” 


EXAMpPLe 108. 


Heliodorus,* Ethiopics (Story of Theagenes and Chariclea), book II. 
ch. 3. 

“And Cnemon, perceiving that he was wholly absorbed in 
grief, and wnetwep (saprizep) in the calamity, and fearing lest 
he may do himself some harm, secretly takes away the sword.” 





* See the remark on Example 39. 


EXxamMpPLe 109. 


The same Work, book IV. ch. 20. 

“For Charicles, indeed, it shall be lawful to weep, both now 
and hereafter; but let not us be waetmep (saprizep) with him 
in his grief, nor let us heedlessly be borne away by his tears, 
as by floods, and throw away the favorable occasion.” 








GREEK TEXT. 
Ejusdem Expos. in Ps. 111, §4 (Vol. V. p. 283). 
Kai yap ἀμήχανον ψυχὴν πλουτοῦσαν ἐλεημοσύνῃ, ὑπὸ 
ἀηδίας παθῶν βαπτισθῆναί ποτε. 


Heliodori Αὐ  ]ορΙ όσα lib. 11. c. 3 (ed. Bekker). 

ὋὉ δὲ Κνήμων ὅλον ὄντα πρὸς τῷ Tabet καταμαθὼν 
καὶ τῇ συμφορᾷ βεβαπτισμενον, δεδιώς τε μή τι κακὸν 
ἑαυτὸν ἐργάσηται, τὸ ξίφος ὑφαιρεῖ λάθρᾳ. 

Ejusdem lib. IV. c. 20. 

“Χαρικλεῖ μὲν ἐξέσται νῦν τε καὶ μετὰ ταῦτα θρηνεῖν, 
ἡμεῖς δὲ μὴ συμβαπτιζώμεθα τῷ τούτου πάθει, μηδὲ λάθω- 
μεν ὥσπερ ῥεύμασι τοῖς τούτου δάκρυσιν ὑποφερόμενοι 
καὶ τὸν καιρὸν προϊέμενοι. 


5A USAGE OF GREEK WRITERS. 





EXaMpLe 110. 


The same Work, book V. ch. 16. ὶ 

“But for us your own wanderings, if you were willing, would 
best forward the entertainment, being pleasanter than any dancing 
and music; the relation of which, having often deferred it, as 
you know, because the occurrences still warimep (Barrizep) you, 
you could not reserve for a better occasion than the present.” 


EXAMPLE 111. 


Achilles Tatius,* Story of Leucippe and Clitophon, book III. ch. 10. 
“What so great wrong have we done, as in a few days to 
be wnetmep (Baprizep) With such a multitude of evils?” 





* See the remark on Example 54. 


EXAMPLE 112. 


The same Work, book VII. ch. 2. 
“Misfortunes assailing wHetm (ΒΑΡΤΙΖΕ) us.” 





= 


7 





GREEK TEXT. 
Kjusdem lib. V. c. 16. 

Ἡμῖν δὲ ἡ σὴ πλάνη κάλλιστα av, εἰ βουληθείης, 
τὴν εὐωχίαν παραπέμποι, χοροῦ τε γινομένη καὶ αὐλοῦ 
παντὸς ἡδίων: ἣν πολλάκις μοι διελθεῖν, ὡς οἶσθα, ὑπερ- 
θέμενος, ἐπειδή σε τὰ συμβεβηκότα ἐβαπτίζεν, οὐκ ἔστιν 
ὅπως ἂν ἐς καιρὸν βελτίονα τοῦ παρόντος φυλάξειας. 
Achillis Tatii de Leucippes et Clitophontis Amoribus, lib. III. 

c. 10 (ed. Jacobs). 

Ti τηλικοῦτον ἠδικήσαμεν, ὡς ἐν ὀλίγοις ἡμέραις 

τοσούτῳ πλήθει βαπτισθῆναι κακῶν; 


Bjusdem lib. VII. ο. 2. 


> ’ A / a 
Ἐμπίπτουσαι' δὲ αἱ τύχαι βαπτίζουσιν ἡμᾶς. 





1 ᾿Ἐμπίπτειν proprie dicitur de tempestate ingruente (Jacobs, Annott. p. 881). 


IN THE TROPICAL OR FIGURATIVE SENSE. 55 





EXAMPLE 113. 


The same writer, book VI. ch. 19. Speaking of love, contend- 
ing with and subdued by anger in the same bosom, he says: 

“And he, wHetmen (Barren) by anger, sinks; and desiring to 
escape into his own realm is no longer free, but is compelled 
to hate the object beloved.” 


EXAMPLE 114. 


Libanius,;* Funeral Discourse on the Emperor Julian, ch. 148. 

“For grief for him, wueumne (ΒΑΡΤΙΖΙΝ6) the soul, and cloud- 
ing the understanding, brings as it were a mist even upon the 
eyes, and we differ little from those who are now living in 
darkness.” 





* See the remark on Example 88. ‘ 


EXAMPLE 115. 


The same Discourse, ch. 71. 
“And he showed the same forethought also concerning the 








GREEK TEXT. 
Ejusdem lib. VI. ο. 19. 
ε \ an rn ΔΛ ’ Ν ᾽ Ν 
O δὲ τῷ θυμῷ βεβαπτισμένος καταδύεται, καὶ εἰς τὴν 
Ν “ 7 ‘ 
ἰδίαν ἀρχὴν ἐκπηδῆσαι θελων οὐκέτι ἐστὶν ἐλεύθερος, ἀλλα 
5 ͵7 Ν , 
μισεῖν ἀναγκάζεται TO φιλούμενον. 


Libanii Parental. in Julianum Imperat. ο. 148 (Fabricit Biblioth. 
Gr. Vol. VII. p. 369). 


Ἢ yap ἐπὶ τῷδε λύπη, βαπτίζουσα μὲν τὴν ψυχὴν, 
συνθολοῦσα δὲ τὴν γνώμην, ἀχλὺν τινα καὶ τοῖς ὄμμα- 
σιν ἐπιφέρει, καὶ μικρόν τι διαφέρομεν τῶν ζώντων νῦν 
ἐν σκότῳ. 

Hjusdem c. 71 (p. 297). 


> / \ \ 25S / Ν Ν Ν 3 
Ἐπεδείξατο δὲ τὴν αὐτὴν πρόνοιαν καὶ περὶ τὰς ἐν 





1 Animum submergens (Version of Olearius). 


56 USAGE OF GREEK WRITERS. 





Councils in the cities, which formerly flourished both in numbers 
and wealth, afterwards were nothing. ... And they, indeed 
[those who neglected their public duties, for their own interests 
and pleasures] slept, and indulged the body, and laughed at 
those who went not the same way with them; but the remaining 
part, being small, was wHetmep (Barrizep), and the service rendered 
to the people terminated in beggary.” 


EXAMPLE 116. 


The same writer, On the Articles of Agreement (among the 
teachers of youth in the city). 

“Especially if our public discourses had enjoyed an auspicious 
fortune, and it had been our lot to sail with favoring gales, as 
they who before us presided over the bands of the young; 
but now, as you see, the business [of instructing the young] 
being wHeLmep (Baprizep), and all the winds being set in motion 
against it,” ete. 








e 
GREEK ‘TEXT. 
“-“ / \ ἃ # \ / 7 Ν / 
ταῖς πόλεσι BovAas, αἱ πάλαι μὲν πληθεσὶ TE καὶ πλου- 
“, » “Ὁ 5 \ ‘ 3 ’ 
τοις ἔθαλλον, ἔπειτα ἦσαν οὐδὲν: ... καὶ οἱ μεν ἐκαθευ- 
/ 3 / “- / fal > \ Fa7'% 
Sov τε καὶ ἐχαρίζοντο τῷ σώματι, καὶ τῶν οὐ THY αὐτὴν. 
lol / / \ ae 1 / / 
αὐτοῖς ἐλθόντων κατεγέλων. τὸ δὲ ὑπολελειμμένον ὀλίγον 
x 3 ΄ Ν Ν a - / > Ν 
ὃν ἐβαπτίζετο, καὶ τὸ λειτουργεῖν τοῖς πλείοσιν εἰς τὸ 


΄ 3 , 
T POO ALTELV ἐτελευτα. 


Hjusdem Orat. XLII. περι τῶν Συνθήκων (ed. eee Vol. II. 
p. 428). 
, \ 5 > ad > / a 7 
Μάλιστα μὲν οὖν εἰ καὶ χρηστῆς améAave τῆς TUYNS 
a « / , Ν a > “ 
τὰ τῶν ἡμετέρων λόγων, καὶ πλεῖν ἐξ οὐρίων ὑπῆρχεν, 
σ ~ “ed ε ΄“ - 4 / 
ὥσπερ τοῖς πρὸ ἡμῶν ταῖς τῶν νέων ἐφεστηκόσιν ἀγέ:- 
a \ e c a , fa 
aise... . « νῦν δὲ, ὡς ὁρᾶτε, βαπτιζομένου τοῦ 
/ 7 95. 9 \ 5 x 
πράγματος, καὶ πάντων ἐπ᾽ αὐτὸ κεκινημένων τῶν πνευ- 
’ὔ 
μάτων, Κ. τ. A. 





1 Juventutem literis imbuendi (Reiske). 


IN THE TROPICAL OR FIGURATIVE SENSE. 57 





EXAMPLE 117. 


Themistius,* Oration XX (Funeral Discourse on the death of his 
father). Remarking, that philosophy forbade the indulgence of 
sorrow, he says: 

“But whenever she observed me waetmep (sarnzep) by grief, 
and moved to tears, she is angry, and threatens to do me some 
fearful and incurable evil.” 





--- 


* See the remark on Example 41. 


EXAMPLE 118. 


Josephus,* Antiquities of the Jews, book X. ch. 9,4. Describing 
the murder of Gedaliah by his own guests at a banquet, after 
he had drunk to intoxication, he says: 

“Seeing him in this condition, and pruneep (sBaprizep) by 
drunkenness into stupor and sleep, Ishmael leaping up, with 
his ten friends, slays Gedaliah and those reclining with him 
at the banquet.” 





* See the remark on Example 64. 








GREEK TEXT. 


Themistii Sophiste Orat. XX. init. (ed. Dindorf, p. 233). 


> Ar / 3) ΄ / ae. a >a / 
AAN ὁπότε αἴσθοιτο βαπτιζόμενόν τε ὑπὸ τῆς ὀδύνης, 
καὶ εἰς δάκρυα καταφερόμενον; γχαλεπαίηει τε καὶ ἐπαπειλεῖ 


δεινὰ ἄττα με ἐργάσεσθα: καὶ ἀνήκεστα. 


Josephi Antiq. Jud. lib. X. ¢. 9, 4 (ed. Oberthiir). 


᾽ὔ \ [τὰ rN 5 Ν 
Θεασάμενος δὲ οὕτως avTov ἔχοντα, καὶ βεβαπτισμένον 

> Ε] , ᾿ τ 4 δ. : ἮΝ “ , « τῷ a 
εἰς ἀναισθησίαν καὶ ὕπνον ὑπο τῆς μέθης, ὁ Laopandos 
ὌΝ , \ fal / / > / A 
ἀναπηδήσας, μετὰ τῶν δέκα φίλων, ἀποσφάττει Tov 

͵ Ν Ν Ν > a , a 

Τοδολίαν καὶ τοὺς σὺν αὐτῷ κατακειμένους ἐν τῷ σὺμ- 


ποσίῳ. | 


58 USAGE OF GREEK WRITERS. 





EXAMPLE 119. 


Clement of Alexandria,* The Educator, book II. ch. 2. 
“For drowsy is every one who is not watchful for wisdom, 
but is pLunexp (ΒΑΡΤΙΖΕΡ) by drunkenness into sleep.” 





* A distinguished Greek writer of the Christian Church, last quarter of the 
second, and first quarter of the third century after Christ. 
EXAMPLE 120. 


Evenus of Paros,* Epigram XV. Bacchus (the use of wine), 
when too freely indulged in, he says: 


“Prunes (Baprizes) in sleep, neighbor of death.” 





al 


* About 250 before Christ. 


EXAMPLE 121. 


Heliodorus,* /Ethiopics (Story of Theagenes and Chariclea), book IV. 
ch. 17. 


“When midnight had piunerp (Barren) the city in sleep, an 





* See the remark on Example 39. 








GREEK TEXT. 
Clementis Alexandr. Pedag. lib. IT. ὁ. 2 (ed. Potter, Vol. I. p. 182). 
᾿Ὑπνώδης yap πᾶς, ὁ μὴ εἰς σοφίαν ἐγγρηγορῶν, ἀλλὰ 
ὑπὸ μέθης βαπτιζόμενος εἰς ὕπνον. 


Eveni Parii et al. Epigr. XV.! (Anthol. Gr. I. p. 166, ed. Jacobs, 
I. p. 99; Bergk, Poet. Gr. Lyr. p. 447). 


Βαπτίζει δ᾽ ὕπνῳ γείτονι τοῦ θανάτου. 
Heliodori ΖΑ ]ορίοογαμι lib. IV. ὁ. 17 (ed. Bekker). 


3 2," 7 / ied : \ / 3 ΄ὔ 
Ἐπειδὴ μέσαι νύκτες ὕπνῳ τὴν πόλιν ἐβάπτιζον, 





1 Veteris Eveni videtur, οὐ fortasse Elegize particula (Jacobs). 
3 Τῶ ϑάνατου Pal. τοῦ #. Planudes (Schneidewin). 
3 Compare: Invadunt urbem somno vinoque sepultam (Virgil, Zin. 2, 265). 


»Ῥ 


IN THE TROPICAL OR FIGURATIVE SENSE. 59 





armed band of revellers took possession of the dwelling of 
Chariclea.” 


EXAMPLE 122. 


Chrysostom,* Admonition I. to Theodorus. 

“Therefore I beseech thee, before thou art deeply wuetwep 
(partizep) by this intoxication, to return to soberness, and to 
arouse, and thrust off the satanic debauch.” 





* See the remark on Example 45. 


EXAMPLE 123. 


The same writer, Select Discourses, II., on Prayer. 

“Tf blessed David, therefore, being a king, and waetmep 
(saptizeD) with ten thousand cares, .. called upon God seven 
times a day; what apology and excuse should we have, being 
so much at leisure, and not continually beseeching him, and 
that too when we are to reap so great a gain!” 








GREEK TEXT. 


a \ ΩΝ 
ἔνοπλος κῶμος τὴν οἴκησιν τῆς «Χαρικλείας κατελαμ- 


βανεν. 


Chrysostomi Pareenesis prior ad Theod. lapsum (ed. Montf. Vol. I. 
». 27). 
Διὰ τοῦτο παρακαλῶ πρὶν ἢ σφόδρα ὑπὸ ταύτης βαπτι- 
σθῆναί σε τῆς μέθης, ἀνανῆψαι καὶ διεγερθῆναι, καὶ τὴν 
σατανικὴν κραιπάλην ἀπώσασθαι. 


Ejusdem Eclog. de Oratione Hom. II. (Vol. XII. p. 446). 
> 3 ε * \ x 
Εἰ οὖν ὁ μακάριος Aavid βασιλεὺς ὧν, καὶ μυρίαις 
/ e 4 val e ’ὔ 

βαπτιζόμενος φροντίσι, . . . ἑπτάκις τῆς ἡμέρας παρεκά- 

Ν ἈΝ Xx 
λει τὸν Θεὸν, τίνα av ἔχοιμεν ἀπολογίαν καὶ συγγνώμην 
ε a / \ \ “ ᾽ 
ἡμεῖς, τοσαύτην σχολὴν ἄγοντες, καὶ μὴ συνεχῶς αὐτὸν 
ra / ~ ~ / ~ 
LKETELOVTES, καὶ ταῦτα τοσοῦτον μέλλοντες καρποῦσθαι 


κέρδος; 


sa 


yg 


60 USAGE OF GREEK WRITERS. 





EXAMPLE 124. 


Libanws,* Memorial to the king, on the neglect and abuse of the 
imprisoned. Answering the plea, that the magistrates were encum- 
bered with official business, and had no time for attention to 
those imprisoned, or held for trial, he says: 

“But you do not allege this want of leisure to those who give 
sumptuous banquets, nor that you could not spend so much of 
the day drinking at the table; ... but if one asks your judg- 
ment of any of the greater matters, you are not at leisure but 
are OVERWHELMED (BaPrizED), and the multitude of other affairs 
holds you in subjection ;. as if those affairs, of which you speak, 
give place to wine-cups, but grudge to some their safety !” 





* See the remark on Example. 82. 


EXAMPLE 125. 


Discourse on Zeal and Piety,* 21. Commenting on the words 
(Ps. 82 : 4), ‘They walk on in darkness,’ the writer says: 





* By an ancient Greek writer, near the age of Chrysostom, to whom it has 
been erroneously attributed. 








GREEK TEXT. 


Libanii Orat. de Vinctis (ed. Reiske, Vol. II. p. 456). 


\ \ \ \ \ Ν ¢ ᾽ὔ Ν 5 
Xu δὲ πρὸς μὲν τοὺς λαμπροὺς εστιάτορας τὴν ἀσχο- 
7 > / »~™ ¢ > x / / 
λίαν ταύτην ov λέγεις, OVD ὡς οὐκ ἂν δύναιο πίνειν κατα- 
ἢ a ,ὕ a « 7, Ἃ , a 
κείμενος τοσαῦτα μέρη τῆς ἡμέρας" ... av δέ TL τῶν 
, Ἁ, ek > a 7 > 4 \ > x 
μειζόνων THY σὴν ἀπαιτῇ γνώμην, οὐκ ἄγεις σχολὴν, ἀλλὰ 
! 1 , ε A 4 A Ey, 5᾽ « ,5 
βαπτίζῃ, καί σε 0 τῶν πραγμάτων τῶν ἄλλων ὄχλος vd 
[2 a , σ a 4 3 / A 
αὑτῷ πεποίηται, WOTTEP TOV πραγμάτων ἐκείνων, ἃ λέγεις, 
- \ 3 / / 7 / 
τοῖς μὲν ἐκπώμασιν εἰκοντων, σωτηρίας δέ τισι φθονούν- 
των. 





1 Scil. πόνοις καὶ μερίμναις (Reiske). 


t 


IN THE TROPICAL OR FIGURATIVE SENSE. 61 





“Thus, then, the congregation Mmersep (ΒΑΡΤΙΖΕΡ) in ignorance, 
and unwilling to emerge* to the knowledge of the spiritual teach- 
ing, God calls night.” 3» 





* This expression shows that he does not mean imbued with ignorance, but 
whelmed, immersed in it. 


EXAMPLE 126. 
Isidorus* of Pelusium; On the interpretation of Holy Scripture, 
book II. epist. 76 (on the words, ‘ Watch and pray,’ etc.). 
“Most men, therefore, pmersep (ΒΑΡΤΙΖΕΡ) in ignorance, have 
their minds incapacitated for consolation with reference to afflic- 
tions ; but those, on the contrary, who are governed by sound 
reason, repel them all.” 





* A Greek writer of the Christian Church; died 450 after Christ. 


EXAMPLE 127. 
Clement of Alexandria,* Exhortation to Pagans, I. 3. 
“But the foolish are stocks and stones; and yet more sense- 
less even than stones is a man miwersep (BaprizeD) in ignorance.” 





* See the remark on Example 119. 





= 





GREEK TEXT 
De Zelo ac Piet. (Cha ysost. Op., ed. Montf. Vol. VIII. Spurior. p. 61). 
Οὕτως οὖν τὴν συναγωγὴν ὁ Θεὸς τὴν ἀγνοίᾳ βεβα- 
πτισμένην, καὶ μὴ βουλομένην ἀνανεῦσαι πρὸς τὴν γνῶσιν 
τῆς πνευματικῆς διδασκαλίας, νύκτα καλεῖ. 


Isidori Pelusiote de Interp. div. Script. lib. II. epist. 76 (ed. 
Ritterh. 1606). 


Oi μὲν οὖν πολλοὶ τῶν ἀνθρώπων, ἀμαθίᾳ βεβαπτι- 
σμένοι, πρὸς τὰς συμφορὰς ἔχουσι τὰς ψυχὰς ἀπαραμυθή- 
τους" οἱ δὲ λογισμῷ σώφρονι κυβερνώμενοι ἀπωθοῦνται 
πάντας. 9 
Clement. Alexandri, Cohort. ad Gentes, I. 3 (ed. Potter, Vol. I. p. 4). 

Aid. δὲ καὶ ξύλα οἱ ἄφρονες: πρὸς δὲ καὶ λίθων 


» f » 3 , ms 
ἀναισθητοτερος ἄνθρωπος ἀγνοίᾳ βεβαπτισμένος. 


62 USAGE OF GREEK WRITERS. 





EXAMPLE 128. 


The same writer, Stromata, book III. ch. 18. Asserting the 
sanctity of the marriage relation, he quotes the Apostle’s words 
(1 Cor. 6:9, 10, ‘ Neither fornicators .. nor adulterers,’ etc.), and 
adds : | 

“And we indeed ‘were washed,’ who were among these 
but they who wash into this sensuality,* mmerse (Baprize) from 
sobriety into fornication, teaching to indulge the pleasures and 
passions.” 





* He alludes here to the false teachers and corrupters of Christianity ; who, 
instead of a doctrine that deters and cleanses from sin, taught the indulgence 
of it; and hence those immersed by them they ‘ washed’ (as Clement expresses 
it) ‘znto sensuality’ instead of washing from it. 


EXAMPLE 129, 


Chrysostom,* Discourse V. on Titus, 2 3. 
“How were we immersep (ΒΑΡΤΙΖΕΡ) in wickedness, so that we 
could not be cleansed, but needed regeneration !” 





* See the remark on Example 45. 








GREEK TEXT. 


Hjusdem Stromat. lib. IIT. ὁ. 18 (ed. Potter, Vol. I. p. 562). 


\ e ad A 3 ’ὔ ᾿ 3 / / 
Kai ἡμεῖς μὲν ἀπελουσάμεθα, οἱ ἐν τούτοις γενομενοι" 
. \ > / > , \ > / 3 
οἱ δὲ εἰς ταύτην ἀπολούοντες τὴν ἀσέλγειαν, EK σωφρο- 
/ 4 ,ὔ vad e ΄ Ν ca 
σύνης εἰς πορνείαν BamriCovar, ταῖς ἡδοναῖς Kat τοῖς 
’ / 
πάθεσι χαρίζεσθαι δογματίζοντες. 


Chrysostomi in Epist. ad Titum, Homil. V. 3 (ed. Montf., Vol. ΧΙ. 
p. 761). 


a 5 > na ’ ε \ 
Πῶς ἦμεν ἐν τῇ κακίᾳ βεβαπτισμένοι, ὡς μὴ δύνασθαι 
καθαρθῆναι, ἀλλ᾽ ἀναγεννήσεως δεηθῆναι! 





1 Non solum autem ipsi damnantur, sed ii etiam, qui ab ipsis baptizati, eorum 
imitantur libidinem et venerem nefariam (Herveti Comment. in loc.). 


IN THE TROPICAL OR FIGURATIVE SENSE. 63 





EXAMPLE 130. 


The same writer, on Genesis, ch. 13, Discourse XXXIV. 2 5. 
Speaking of the spirit of true humility, requiring each to account 
others better than himself, he adds: 

“And I say not this of us, who are wuetwep (saprizep) with 
ten thousand sins; but even if one were conscious to himself 
of ten thousand just deeds, and should not account this of him- 
self, that he is last of all, he would have no benefit of so many 
just deeds.” 


EXAMPLE 131. 


Justin Martyr,* Dialogue with a Jew, LXXXVI. 

“As also us, wHELMED (ΒΑΡΤΙΖΕΡ) with most grievous sins Which 
we have done, our Christ, by being crucified upon the tree, and 
by water for cleansing, redeemed and made a house of prayer 
and adoration.” 





* A learned Greek writer of the Christian Church, born near the close of the 
first century after Christ. 








GREEK TEXT. 


Kjusdem in cap. XIII. Gen. Hom. XXXII. 5 (Vol. IV. p. 339). 


~ e n ΄σ / 
Kai τοῦτο λέγω, ov περὶ ἡμῶν τῶν μυρίοις ἁμαρτη- 
’ > \ x , 3 , 

μασι βεβαπτισμένων: adda Kav μυρία τις ἢ κατορθώματα 
e a δὰ ἈΝ ΄ δὲ λ , θ᾽ ς \ a 
ἑαυτῷ συνειδὼς, μὴ τοῦτο δὲ λογίζοιτο καθ᾽ ἑαυτὸν, ὅτι 
΄, 3 Ἀ 2, Io δ x ,ὕ A 
πάντων ἐστὶν ἔσχατος, οὐδὲν αὐτῷ ὄφελος ἂν γένοιτο τῶν 


/ 7 
. τοσούτων κατορθωμάτων. 


Justini Martyris Dial. cum Tryphone Judzo (ed. Ofto, Vol. I. P. τὶ. 
p. 300). 

ε ε ΄σ΄ ΄“ ᾽ὔ e 
Qs καὶ ἡμᾶς βεβαπτισμένους ταῖς βαρυτάταις apap- 

,ὔ ἃ 3 ΄ \ a ~ 4. κἃὶ “ / 
τίαις, as ἐπράξαμεν, διὰ τοῦ σταυρωθῆναι ἐπὶ τοῦ ξύλου 
ΔΑ, + oR e 7 « Ν ε Lae ee abd / Ν 
καὶ δι᾿ ὕδατος ἁγνίσαι ὁ Χριστος ἡμῶν ἐλυτρώσατο, καὶ 


5 Tift Ν 7 3 , 
OLKOV ευχῇϑ και TPOGKVVIGEWS ETTOLNOE. 


64. USAGE OF GREEK WRITERS. 





EXAMPLE 132. 


Diodorus,* the Sicilian, Historical Library, book I. ch. 78. Speak- 
ing of the three divisions of the territory of Egypt, he says: 

“The second part the kings have received for public reve- 
nues;... and on account of the abundant supply from these, 
they do not wuerm (sarmze) the common people with taxes.” 





* See the remark on Example 13. 


EXAMPLE 133. 


Plutarch* Life of Galba, XXI. As Galba’s reason for not mak- 
ing Otho his heir, he says: 

“Knowing him to be dissolute and prodigal, and waetmep 
(paprizeD) with debts amounting to fifty millions.” 





* See the remark on Example 64. 


EXAMPLE 134, 


The same writer, On the education of children, XIII. As an 
example of misjudging parental fondness, he says: 
“For being anxious that their children should speedily excel 








GREEK TEXT. 


Diodori Siculi Biblioth. Hist. lib. I. ¢. 73 (ed. Bekker). 


GF e 3 ΄“ / 
Τὴν δὲ δευτέραν μοῖραν ot βασιλεῖς παρειλήφασιν εἰς 
/ \ Ai / Ν A 3 / > 
προσοδους" ... Tous δὲ ἰδιώτας διὰ THY EK TOUT@Y EvTTO- 


ρίαν, ov βαπτίζουσι ταῖς εἰσφοραῖς. 
Plutarchi Vit. Galba: XXI (ed. Reiske, Vol. V. p. 688). 


7 \ : Ἂς 
᾿Ακόλαστον εἰδὼς καὶ πολυτελῆ, καὶ πεντακισχιλίων 


μυριάδων ὀφλήμασι βεβαπτισμένον. 
Hjusdem de liberis educandis, XIII. (ed. Wyttenb., Vol. I. p. 81). 


, A A o 3 a , na 
Ximevdovres yap τοὺς παῖδας ἐν πᾶσι τάχιον πρωτεῦύ- 


IN THE TROPICAL OR FIGURATIVE SENSE. 65 





in all things, they impose on them excessive labors. ... For 
as plants are nourished by a moderate amount of water, but are 
choked by too much, in the same manner a soul grows by pro- 
portionate labors, but is OVERWHELMED (BaPrizeD) by such as are 
excessive.” 


EXAMPLE 135. 


Plato,* Euthydemus, or the Disputer, ch. VII.* Speaking of young 
Cleinias, confounded with the sophistical questions, and subtilties 
of the professional disputants, he says: 

“And I, perceiving that the youth was OVERWHELMED (BAPTIZED), 
wishing to give him a respite,” etc. 





* Born 429 before Christ. * 


EXAMPLE 136. 


Philo,* the Jew (an extract in Eusebius, Preparation for the Gos- 
pel, book VIII., at the end). 
“And one might show it also from this, that those who live 





* Middle of the first century of the Christian era. 








GREEK TEXT. 
σαι, Tovovs αὐτοῖς ὑπερμέτρους ἐπιβάλλουσιν. .. . 
“Ὥσπερ γὰρ τὰ φυτὰ τοῖς μὲν μετρίοις ὕδασι τρέφεται, 
τοῖς δὲ πολλοῖς πνίγεται, τὸν αὐτὸν τρόπον Ψυχὴ τοῖς 
μὲν συμμέτροις αὔξεται πόνοις, τοῖς δ᾽ ὑπερβάλλουσι 
βαπτίζεται. 
Platonis Euthyd. ec. VII, (ed. Stallbaum, Vol. VI. p. 90). 
Kai ἐγὼ γνοὺς βαπτιζόμενον' τὸ μειράκιον, βουλόμε- 
νος ἀναπαῦσαι avTo, κ. τ. A. 
Philonis Jud. (Eusebii Prep. Ev. lib. VIII. 3π.); Op. ed. Mangey, 
I. p. 647. 


ε ᾧ ᾽7, δ᾽ 57 Ν ᾽ - A A / 
EKUNPLWOALTO ὃ ἂν τις καὶ EK τοῦ TOUS μεν νηῴφοντας 





1 Well expressed by Schleiermacher: Ich aber, da ich sah, wie der Knabe 
schon ganz zugedeckt war, wollte ihm einige Ruhe verschaffen. 
E 


66 USAGE OF GREEK WRITERS. 





soberly, and content with little, excel in understanding; but those, 
on the contrary, who are always glutted with drink and food, 
are least intelligent, as though the reason were wHELMED (BAPTIZED) 
by the things overlying it.” 


EXAMPLE 137. 


Plotinus,* Ennead I. book IV. On Happiness, 2 9. 
“But when he does not continue [happy], wHetmep (BaprizED) 
either with diseases, or with arts οὗ Magians?” 





* See the remark on Example 72. 


EXAMPLE 188. 


Chrysostom,* On Ps. 48 : 17 (49 : 16, ‘Be not afraid, etc.). 
“Such as was Job, neither waetmep (sarrzep) by poverty, nor 
elated by riches.” 





* See the remark on Example 45. 


EXAMPLE 139. 


The same writer, Discourse on the trials and constancy of Job. 
Speaking of the patriarch’s example, he says: 








GREEK TEXT. és 
A 3 a 7 3 \ . \ “a ὍΝ, Ν 
καὶ ὀλιγοδεῖς cuyererepays εἶναι, τοὺς O€ ποτῶν GEL καὶ 
σιτίων ἐμπιπλαμένους ἥκιστα φρονίμους, ἅτε βαπτιζόμε- 


νου τοῖς ἐπιοῦσι τοῦ λογισμοῦ. 


Plotini Ennead. I. lib. TV. de Beatitudine, ὃ 9 (ed. Kirchhoff, 
Vol. I. p. 812). 


"AAN ὅταν μὴ παρακολουθῇ, βαπτισθεὶς ἢ νόσοις ἢ 
μάγων τέχναις; 


Chrysostomi Expos. in Ps. XLVIII. (ed. Montf., Vol. V. p. 507). 


© 3 «ε > 7, 327 «ς Ν a 7 7 
Oios ἣν ὁ “Id, οὔτε ὑπὸ τῆς πενίας βαπτιζόμενος, 
y eae, a 7 3 / 
οὗτε ὑπὸ τοῦ πλούτου ἐπαιρόμενος. 


IN THE TROPICAL OR FIGURATIVE SENSE. 67 





“And if thou art in affliction, fly to it for refuge; and if 
in wealth, receive thence the corrective; so as neither to be 
WHELMED (BAPTIZED) With poverty, nor puffed up with wealth.” 


EXAMPLE 140. 


Theodoret;* Eccles. Hist. book Κ΄. ch. 4. 

“That Diodorus whom I have before mentioned, who, in a most 
difficult tempestuous sea, preserved the ship of the church un- 
WHELMED (un-saprizeD), holy Meletius constituted pastor of Tarsus. 





* Born 393 (made Bish6p of Cyrrhus 423) after Christ. 


EXAmpPLe 141. 
Basil* (the Great), Discourse on the martyr Julitta, IV. 
“As a pilot, skillful and undisturbed through much experience 
in sailing, preserving the soul erect and un-wHetmep (un-BaprizED), 
and high above every storm.” 





* See the remark on Examples 79, 80. 








GREEK TEXT. 
Ejusdem Hom. de Jobi patientia et virtute (Vol. XII. p. 347). 
Kav ἐν ἀθυμίᾳ ἧς, πρὸς αὐτὸν κατάφευγε: Kav ἐν 
πλούτῳ, τὸ φάρμακον ἐντεῦθεν λάμβανε. ὥστε μήτε 
πτωχείᾳ βαπτισθῆναι, μήτε πλούτῳ φυσηθῆναι. 


Theodoreti Eccles. Hist. lib. V. ch. 4 (ed. Stmond, Vol. III. p. 708). 


a , / 5 - 
Ὃ δὲ θεῖος Μελέτιος Διόδωρον ἐκεῖνον, οὗ καὶ πρόσθεν 
3 , / 3 “-“ , / > / Ν 
ἐμνήσθην, τὸν ἐν τῷ παγχαλέπῳ κλύδωνι ἀβάπτιστον τὸ 
“ / 
τῆς ἐκκλησίας διασώσαντα σκάφος, Ταρσέων κατέστησε 
ποιμένα. 7 
Basilii Magni Hom. in Martyrem Julittam, IV. (ed. Garnier, Vol. IT. 
p. 87). 
σ , 7 Ν ἈΝ ΡΟ ἡ ΦΌΡΑ, “- 
Qorep τις κυβερνήτης σοφὸς καὶ ἀτάραχος ὕπο τῆς 
3 Ν μ a 3 , ? Ν θυ λοις ’ ; Ν 
ἄγαν περὶ τὸν πλοῦν ἐμπειρίας, ὀρθὴν καὶ ἀβάπτιστον, καὶ 
ἈΝ ΄ ε Ν \ 
παντὸς χειμῶνος ὑψηλοτέραν τὴν ψυχὴν διασώζων. 


68 USAGE OF GREEK WRITERS. 





2. To overwhelm (figuratively) with an intoxicating liquor, or a stupefying drug, 
that takes full possession of one’s powers, like a resistless flood ; or (as the figure 
may sometimes be understood) to steep in, as by immersing in a liquid? 





EXAMPLE 142. 


Philo* (the Jew), On a contemplative Life. 

“And I know some, who, when they become slightly intoxica- 
ted, before they are completely overwHeLtmep (BaprizeD) provide, 
by contribution and tickets,t a carousal for the morrow ; regard- 
ing the hope of the future revel as part of the present festivity.” 


Compare Basil (Example 95): “So also the souls of these are driven about 
beneath the waves, being WHELMED (BAPTIZED) with wine.” 





* See the remark on Example 136. 
+ Those who took part in a common entertainment contributed each his 
share of the expense, or gave a ticket to be presented afterward for payment. 
Example 143. 


Plutarch,* Banquet, book II. Question 8. 
“For of the slightly intoxicated only the intellect is disturb- 





* See the remark on Example 53. 





1 So the word steep (from the same root as dip, with s prefixed,” Worcester’s 
Dict.) is used figuratively in English. 








GREEK TEXT. 

Philonis Judxi de Vita contempl. (ed. Mangey, Vol. II. p. 478). 

Οἶδα δέ twas, ol, ἐπειδὰν ἀκροθώρακες γένωνται, πρὶν 
τελέως βαπτισθῆναι, εἰς τὴν ὑστεραίαν πότον ἐξ ἐπιδό- 
σεως καὶ συμβολῶν προευτρεπιζομένους: μέρος ὑπολαμ- 
βάνοντας τῆς ἐν χερσὶν εὐφροσύνης εἶναι τὴν περὶ τῆς εἰς 
τὸ μέλλον μέθης ἐλπίδα. 

Plut. Symp. lib. III. Quaest. 8 (ed. Wyttend. Vol. III. p. 675). 


To \ > 6 / « ὃ 4 / / 4 
ων γὰρ ακρο ὠράκων ἢ OLAVOLA μόνον TETAPAKTAL, TO 


IN THE TROPICAL OR FIGURATIVE SENSE. 69 





ed; but the body is able to obey its impulses, being not yet 
OVERWHELMED (BAPTIZED).” 


EXAMPLE 144. 


The same Work, book VI. (Introd.). Timotheus, saying that 
those who sup with Plato (on simple and wholesome fare) enjoy 
themselves also on the following day, adds: 

“For, truly, a great provision for a day of enjoyment is a 
happy temperament of the body, un-wHetmep (un-Barrizep) and 
unencumbered.” 


EXAMPLE 145. 


The same writer, On the comparative skill of water and land 
animals, XXII. 

“So then, Ὁ Hercules, there is manifest stratagem, with guile ; 
for the worthy man, himself sober as you see, purposely sets 
upon us while still affected with yesterday’s debaych, and 
aD (BAPTIZED) ,” 


EXAMPLE 146. 


Plato,* Banquet, ch. IV. Complaining of the ill effects of an 
immoderate use of wine, the speaker says: 





* See the remark on Example 135. 








Greek Text. 

δὲ Sagi ταῖς ὁρμαῖς ἐξυπηρετεῖν δίναται, μήπω βεβαπτι- 
σμένον. 

Kjusdem lib. VI. Procem. (ed. Wyttend. Vol. III. p. 816). 

Μέγα yap ὡς ἀληθῶς εὐημερίας ἐφόδιον εὐκρασία σώ- 
ματος ἀβαπτίστου καὶ ἐλαφροῦ. 
Hjusd. de sollertia animal., XXIII. (ed. Wyttenb. Vol. IV. p. 956). 

᾿Ενέδρα μὲν οὖν, ὦ ᾿Ηρακλέων, σὺν δόλῳ καταφανής" 
κραιπαλῶσι γὰρ ἔτι τὸ χθιζὸν καὶ βεβαπτισμένοις νήφων, 
ὡς ὁρᾷς, ὁ γενναῖος ἐκ παρασκευῆς ἐπιτέθειται. 


70 USAGE OF GREEK WRITERS. 





“For I myself am one of those who yesterday were overwHELMED 
(BAPTIZED) ,” % 

In this use, the Greek word corresponds to the English drench.* So Shakesp. 
Macb. i.'7 (speaking of the “spongy officers,” plied “ with wine and wassel”), 


“ When in swinish sleep 
Their drenched natures lie.” 





* “Jeelandie dreckia, to plunge in waters; Swedish dranca, same sense, also 
to drown” (Wedgewood, Dict. of Eng. Etymology). 


EXAMPLE 147. 


Atheneus,* Philosopher’s Banquet, book V. ch. 64. 
“You seem to me, O guests, to be strangely flooded with 
vehement words, and wHetmep (saprizep) with undiluted wine. 


‘For a man taking draughts of wine, as a horse does of water, 


talks like a Scythian, not knowing even koppa ;t 
and he lies speechless, plunged in the cask.’” 


ῃ 





* Beginning of the third century after Christ. 


+ A Greek numerical sign. 








GREEK TEXT. 
Platonis Sympos. c. IV. (ed. Stallb. Vol. I. p. 25). 
Καὶ γὰρ αὐτός εἰμὶ τῶν χθὲς βεβαπτισμένων." 
Athenzi Deipnosoph. lib. V. ο. 64 (ed. Dindorf, Vol. I. p. 481). 
Aoxetré μοι, ἄνδρες δαιτυμόνες, σῴφοδροῖς κατηντλῆ- 
σθαι λόγοις παρὰ προσδοκίαν βεβαπτίσθαι τε τῷ ἀκράτῳ" 
᾿Ανὴρ γὰρ ἕλκων οἶνον ὡς ὕδωρ ἵππος 
Σκυθιστὶ φωνεῖ, οὐδὲ κόππα γιγνώσκων" 
κεῖται δ᾽ ἄναυδος ἐν πίθῳ κολυμβήσας." 





1 Vino obrutorum (Ast, Lex. Plat.). 
2 Ἐν πίϑῳ κολυμβήσας jocose dicitur, qua se mero ἀκ έν. quasi quz tpst 
dolio sese immersisset (Schweigh.). 


IN THE TROPICAL OR FIGURATIVE SENSE. 71 





EXAMPLE 148. 


Lucian,* Bacchus, VII. Speaking of the fabled fountain of 
Silenus, and its effects on the old men who drink of it, he 
says: | 
“When an old man drinks, and Silenus takes possession of 
him, immediately he is mute for some time, and seems like one 
heavy-headed and. wuetmep (BaprizEp).” 





5 
* See the remark on Example 28. 


. EXampLe 149. 


Conon,* Narration L. Describing how Thebe destroyed her 
husband (Alexander, tyrant of Phere), to prevent his meditated 
murder of herself and ‘her three brothers, he says: 

“And Thebe, learning the purpose [of Alexander], gave dag- 
gers to the brothers, and urged them to be ready for the 
slaughter; and having wHetmep (Barrizep) Alexander with much 
wine and put him to sleep, she sends out the guards of the 
_bed-chamber, under pretense of taking a bath, and called the 
brothers to the deed.” 





* About the beginning of the Christian era. 








GREEK Text. 
Luciani Bacchi VII. (ed. Lehmann, Vol. VII. p. 298). 
’Exedav πίῃ ὃ γέ ὶ Ἵ τὸν ὁ Σιληνὸ 
ῃ ὃ γέρων, καὶ κατάσχῃ αὐτὸν ὁ Σιληνος, 
δι Ἃ 3 \ @# / 3 Ν - X 
αὐτίκα ἐπιπολυ adwvos ἐστι; καὶ καρηβαροῦντι καὶ BeBa- 
πτισμένῳ ἔοικε. 
Cononis Narrat. L. (Script. poet. hist. Gr., ed. Westermann, p. 150). 
, - a ’ a 
Θήβη δὲ τὸ βούλευμα μαθοῦσα, τοῖς μὲν ἀδελφοῖς 
ἐγχειρίδια δοῦσα παρασκευάζεσθαι πρὸς τὴν σφαγὴν 
παρεκάλει, οἴνῳ δὲ πολλῷ ᾿Αλέξανδρον βαπτίσασα καὶ 
a / 
κατευνάσασα ἐκπέμπει Tous τοῦ θαλάμου φύλακας προ- 
’, e a , Ν ‘ > \ Rey ‘ 
dace: ws λουτροῖς χρησομένη; καὶ τοὺς ἀδελῴους ἐπὶ τὸ 
ἔργον ἐκάλει. 


"9 USAGE OF GREEK WRITERS. 





EXAMPLE 150. 


Aristophon* (Atheneus, Philosopher’s Banquet, book IX. ch. 44). 
The servant-girl, describing the effect of a cup of wine given by 
her master, says: 

“Then wretuine (Baprizine) potently, he set me free.” 

The sense is well given in Younge’s free translation: 


“And then, by steeping me completely in it, 
ν᾿ He set me free.” 





_* A Greek comic writer, beginning of the third century after Christ. 


EXAMPLE 151. 


Proclus,* Chrestomathy, XVI. 
“And the IO-BACCHUS was sung at festivals and ἘΠ ΠἘΝ 
of Bacchus, ἸΜΒΆΤΗΕΡ (Baprizep) with much wantonness.” 


So Milton uses the corresponding English word : And the sweet odor of the 
returning gospel imbathe his soul with the fragrancy of heaven.” τν 
“oe 





* Born 412 after Christ. 








GREEK TEXT. 


Aristophon, Athen. Deipnosoph. lib. XI. c. 44 (ed. Dindorf, Vol. II. 
p. 1057). 


Εἶτ᾽ ἐλευθέραν ἀφῆκεν βαπτίσας ἐρρωμένως. 
Procli Chrestom. XVI. (ed. Gaisford, p. 384). 
"Hidero δὲ 6 IOBAKXOSE ἐν ἑορταῖς καὶ θυσίαις 


/ 7 
Διονύσου, βεβαπτισμένος πολλῳ φρυάγματι." 





1 Leg. omnino φρυάγματι. Natum mendum, ut innumera alia in Grecis Lati- 
nisque auctoribus, ex depravata pronunciandi consuetudine, qua 7 et « et νυ eodem 
sono male efferuntur (Schottus). 


§ ὃ, 
ITS USE IN COMPOSITION WITH A PREPOSITION, 


1. With the preposition zn. 


EXAMPLE 152. 


Plutarch,* Life of Sylla, XXI. Account of the defeat of Arche- 
laus’ Asiatic troops, and the storming of his camp, by Sylla. 

“And dying they filled the marshes with blood, and the lake 
with dead bodies; so that, until now, many barbaric bows, and 
helmets, and pieces of iron breastplates, and swords, are found 
IMMERSED (ΒΑΡΤΙΖΕΡ) in the pools.” | 





* See the remark on Example. 53. 








GREEK TEXT. 


Plutarchi Vit. Sylle XXI: (ed. Scheffer). 


Κ΄. Ν , | > / Φ sa ἂν Ν 
αἱ κατέπλησαν ἀποθνήσκοντες αἵματος Ta €An, καὶ 
΄-΄ 4 \ , gv 7 ΄“- Ἁ 4A 
νεκρῶν τὴν λίμνην. ὥστε μέχρι νῦν πολλὰ βαρβαρικα 
᾽ὔ / , 4 ΄ . 
τόξα, καὶ κράνη, καὶ θωράκων σπάσματα σιδηρῶν, καὶ 
5 4 o e ’ 
μαχαίρας ἐμβαπτισμένας τοῖς τέλμασιν εὑρίσκεσθαι. 


74 USAGE OF GREEK WRITERS. 





EXAMPLE 153. 


Nicander,* fragment of a work on husbandry, book IT. Directions 
for preparing a turnip salad. 

“Cut turnip-roots and the rind before it is withered, after 
gently cleansing it, into thin slices; and having dried them 
a little in the sun, sometimes just dip in boiling water, and 
IMMERSE (ΒΑΡΤΙΖΕ) many [together] in sharp brine; and at other 
times, put into a vessel white new-wine with vinegar, half and 
half, and pickling them in it cover over with salt.” 





* Middle of the second century before Christ 


EXAMPLE 154. 


Synesius,* Epistle LVII. After saying that his fondness, from 
childhdWa, for leisure and study, had not deterred him from sery- 
ing his fellow-men, in private and publie affairs, he adds: 

“None of these has withdrawn me from philosophy, or cut 
me off from that blest leisure; for to do with compulsion, and 





* Born about 378 after Christ ; made Bishop of Ptolemais in the year 410. 








GREEK TEXT. 
Nicandri Georg. 11. (Athen. Deiphnosoph. lib. IV. c. XI. (ed. 
Dindorf, Vol. I. p. 808). 

Tunye δὲ γογγυλίδος ῥίζας καὶ ἀκαρφέα φλοιὸν, 

ἦκα καθῃράμενος, Aemroupyens: ἠελίῳ δὲ 

αὐήνας ἐπὶ τυτθὸν, or ἐν ζεστῷ, ἀποβάπτων 

ὕδατι sh πολέας ἐμβάπτισον ἅλμῃ: 

ἄλλοτε δ᾽ αὖ λευκὸν γλεῦκος συστάμνισον ὄξει, 

5 oe \ sa RAs 7 Can , 

ἰσον ἴσῳ, tas 0 ἐντὸς ἐπιστυψας ἁλὶ Kpripats. 

Synesii Epist. LVII. (ed. Petav. p. 194). 

Τούτων οὐδὲν ἐμὲ φιλοσοφίας ἀφεῖλκεν, οὐδὲ τὴν εὐ- 

δαίμονά μοι σχολὴν ὑπετέμνετο. τὸ γὰρ ὠθισμῷ καὶ 





1 Possis et sic scribere, ὁτὲ ᾽ν ξεστῷ (Schweigh.). 


COMPOUNDED WITH A PREPOSITION. 75 





with toil, and with pains, this is what wastes time, and moerses 
(Baptizes) the soul in cares of business.” 


EXAMPLE 155. 


The same writer; On Dreams. Speaking of the union of 
mind (pure intelligence) with the sensuous spirit in one being, 
and the debasement of the former by this union, he says: 

“For, to mind, how should a stupid and unreasoning life be 
agreeable? But to the image,* on account of the then peculiar 
constitution of the spirit, the lower region is more congenial, 
for like takes pleasure in like; and if from the two there is 
made one by the conjunction, even the mind would be mmersep 
(sartizep) in pleasure.” 





* The soul, separate from the body, with which the sensuous spirit becomes 
its connecting medium. . 





2. With the prep. through, expressing transition, alternation; hence what is 
mutually done, by two or more, to one another. 





EXAMPLE 156. 


Polyenus,* Stratagems, book IV. ch. 2,6. The device by which 
Philip, King of Macedon, while exercising in the wréstling- 





* About the middle of the second century after Christ. 








GREEK TEXT. 
/ A ’ ΄“ ᾽ν τῷ 3 ἃ a a / 
μοχθῳ Kai pods ποιεῖν, τοῦτο ἐστιν Ὁ δαπανᾷ τὸν xpo- 
Ν \ 2 , ah ΄ 
νον, καὶ τὴν ψυχὴν ἐμβαπτίζει μερίμναις πραγμάτων. 
Ejusdem de Insomniis (p. 140). 
No A n 2 Xa ’ Ὕ λ Ν > oh - “ 
@ yap πῶς καλον Bios ἐμπληῆκτος καὶ ἀνοητος; τῷ 
\ > / Ν ὁ Ν Ἀ / - ’ 
δὲ εἰδώλῳ, διὰ τὴν ποιὰν τότε τοῦ πνεύματος σύστασιν, 
, / \ “ A 
ἡ κάτω χώρα προσήκει: ὁμοίῳ yap ὁ ὅμοιον ἥδεται. εἰ 
ἃ 3 > > .“. a , ΓΚ. - Ἃ 
δὲ ἐν ἐξ ἀμφοῖν τῷ συνδυασμῷ γίνεται, καὶ ὃ νοῦς ἂν 


ἐμβαπτισθείῃ τῷ ἥδεσθαι. 


16 USAGE OF GREEK WRITERS. 





school with Menegetes the pancratiast,* evaded the importuni- 
ties of his soldiers, who had gathered round clamoring for their 
pay. 

“Philip, not having it, came forward streaming with sweat, 
covered with dust, and smiling on them said: You say justly, 
fellow-soldiers ; but indeed, for this very purpose I am myself 
now anointed against the barbarian, in order that 1 may many 
times over repay you thanks. Saying this, and clapping his 
hands, he ran through the midst and threw himself into the 
swimming-bath; and the Macedonians laughed. Philip did not 
give over pippine (BapTizINc) IN a match with the pancratiast, and 
sprinkling water in the face, until the soldiers wearied out dis- 
persed.” 

This was the dipping match, or game of dipping each other; each party 
striving to prove his superior strength and agility by putting the other under 
water, and also by splashing it in his face (“sprinkling water in the face”) 
till he was deprived of breath. 





* The name for an expert in both wrestling and boxing. ὅκα 





eee — 





GREEK TEXT. 


Polyzni Strategemat. lib. IV. ο. ii. 6 (ed. Coray). 


Οὐκ ἔχων ὁ Φίλιππος προσῆλθεν, ἱδρῶτι peopevos, 
κεκονιμένος, [kal] προσμειδιάσας αὐτοῖς, Aixara (ἔφη) λέ- 
γετε, ὦ συστρατιῶται, ἀλλά τοι κἀγὼ διὰ τοῦτο νῦν ἐπὶ 
τὸν βάρβαρον ἀλείφομαι, ὅπως ὑμῖν πολλαπλασίως ἀποτί- 
σαιμι τὰς χάριτας. Ταῦτα εἰπών, καὶ ταῖν χεροῖν κροτῶν, 
διὰ μεσὼν δραμὼν, ἐς κολυμβήθραν ἐπέῤῥιψεν [ἑαυτὸν]. 
καὶ οἱ Μακεδόνες ἐγέλασαν. Ὁ Φίλιππος μέχρι τοσού- 
του διαβαπτιζόμενος' πρὸς τὸν παγκρατιαστὴν, καὶ κατὰ 
τοῦ προσώπου ῥαινόμενος, οὐκ ἀνῆκεν, ἔστ᾽ ἂν οἱ στρατιῶ- 


/ 3 / 
ται καμόντες ἀπεῤῥυησαν. 





1 Both the prep. and the mid. form express what is mutual and reciprocal. 
Compare the note on the following page. 


δ 


¥ - 


COMPOUNDED WITH A PREPOSITION. 1T 





EXAMPLE 157. 


Demosthenes,* Against Aristogeiton, Oration I. 5. Showing what 
class of persons Aristogeiton was accustomed to harrass, by false 
accusation and extortion, he says: 

“Not, the speakers [public orators], for these know how τὸ 
PLAY THE DIPPING (ΒΑΡΤΙΖΙΝΘ) MaTcH With him, but private persons 
and the inexperienced.” 

In this case the compound word is used metaphorically, and the sense is: 


For these know how to match him in foul language,—in the game of sousing 


one another. 
-" 





* Born 385 before Christ. By some his authorship of this speech is doubted, 
but not on decisive grounds. 





3. With the prep. down, hence downward ; merely strengthening the expression 
of the simple idea. 





aa te EXAMPLE 158. 


Chrysostom,* Discourse on Gluttony and Drunkenness (at the end). 
“For as a ship, that has become filled with water, is soon 





* See the remark on Example 45. 








GREEK Text. 
Demosth. in Aristog. I. 5. (ed. Bekker, Vol. IV. p. 874). 
Οὐχὶ μὰ Δία τοὺς λέγοντας, οὗτοι μὲν yap ἐπίσταν- 
ται τούτῳ διαβαπτίζεσθαι,, ἀλλὰ τοὺς ἰδιώτας καὶ τοὺς 
ἀπείρους. 
Chrysostomi Eclog. Hom. XII. de Ingluvie et Ebrietate (ed. 
Montf., Vol. XII. p. 516). 


Καθάπερ yap πλοῖον ὑπέραντλον γεγονὸς ταχέως κατα- 





3 Ζιαβαπτίζω, certatim immergo. Polyen. 4, 2.6.... Metaph. conviciando 
certo, forma media ap, Demosth. p. 782, 26: Οὗτοε [μὲν] γὰρ ἐπίστανται τούτῳ 
διαβαπτέξζεσθαι, ubi var. eee G. Dindorf (Steph. Thes. nov. ed. 
Vol. I. col. 1111). 


78 USAGE OF GREEK WRITERS. 





SUBMERGED (ΒΑΡΤΙΖΕΡ), and becomes deep under the waves; so also 
a man, when he gives himself up to gluttony and drunkenness, 
goes down the steep, and causes reason to be whelmed beneath 
the waves.” 


EXAMPLE 159. 


Alexander of Aphrodisias,* Medical and Physical Problems, I. 16. 

Why is it that some die of fright? Because the physical force, 
fleeing too much into the depth [of the body] along with the 
blood, at once wus (Baprizes)’ and quenches the native and 
vital warmth at the heart, and brings on dissolution.” 





* See the remark on Example 75. 


EXAMPLE 160. 


The same Work, I. 17. | 

“Why is it that many die, of those who have drunk wine to 
excess? Because, again, the abundance of wine wuetms (ΒΑΡΤΙΖΕΒ) 
the physical and the vital power and warmth.” | ail 








GREEK TEXT. 


/ i 1,28 , / ΄ Ν ay 
βαπτίζεται καὶ ὑποβρύχιον γίνεται' οὕτω καὶ ἄνθρωπος, 
@ wn 3 } Ν , δ Ν 3 a \ \ 
ὅταν τῇ ἀδηφαγίᾳ καὶ μέθῃ ἑαυτὸν ἐκδῷ, κατὰ κρημνὸν 
+S Ae , 3 ’, \ Ν 
ἄπεισι, καὶ ὑποβρύχιον ἐργάζεται τὸν λογισμὸν. 

Alexandri Aphrodis. Probl. med. et phys. I. 16 (Ideler, Physic. et 
Medic. Gr. min. Vol. I. p. 9). 
Ν > P 
Ava τί ἔνιοι φοβηθέντες ἀπέθανον; ὅτι φεύγουσα λίαν 
ε ͵ , > Ν , Ν a ῳ σι 8.4 
ἢ φυσικὴ δυναμις εἰς τὸ βάθος μετὰ τοῦ αἵματος τὸ ἔμφυ- 
Ν XN ἈΝ “ 
τον θερμὸν καὶ ζωτικὸν τὸ παρὰ τῆς καρδίας γενόμενον 
9 , / Ν , A A ΕῚ / 
ἀθρόως καταβαπτίζει καὶ σβέννυσι, Kat φθορὰν ἐπάγει. 
Ejusdem 1. 17 (cbid.). 
Ν ω > , 
Διὰ τί πολλοὶ τῶν οἰνοῤφλυγησάντων ἀπέθανον; ὅτι 
7 Ν 5 a 3 ἈΝ 
πάλιν τὸ πλῆθος τοῦ οἴνου τὴν φυσικὴν καὶ τὴν ζωτικὴν 
/ , 
δύναμιν καὶ θερμότητα καταβαπτίζει. 


COMPOUNDED WITH A PREPOSITION. 79 





EXaMPLe I61. 


Alciphron’s* Epistles, book II. Ep. 3. Menander to Glycera 
showing why he declines King Ptolemy’s invitation to his court 
in Egypt. 

“Ts it a great and wonderful thing to see the beautiful Nile? 
Is it not also a great thing to see the Euphrates? Is it not a 
great thing also to see the Danube? Are not also the Thermo- 
don, the Tigris, the Halys, the Rhine, among the great things? 
If I am to see all the rivers, life to me will be wue.mep (saprizep), 
not beholding Glycera.” 





* Probably, middle of the second century after Christ. 


EXAMPLE 162. 


Achilles Tatius, * Story of Leucippe and Clitophon, book I. ch. 3. 

“For that which, of a sudden, comes all at once and ur 
expected, shocks the soul, falling on it unawares, and waeELus 
(BAPTIZES).” 





* See the remark on Example 54. 


EXAMPLE 163. 
The same Work, book 11. ch. 31. 








; GREEK ΤΈΧΤ. 
Alciphronis Rhet. Epist. lib. II. 3 (ed. Wagner). 

ἊἪ μέγα καὶ θαυμαστὸν ἰδεῖν τὸν καλὸν Νεῖλον; οὐ 
μεγα καὶ τὸν Εὐφράτην ἰδεῖν; οὐ μέγα καὶ τὸν Ἴστρον; 

> a / ἂς ἐς ΄ ε , δ., τ ε 
οὐ τῶν μεγάλων καὶ 0 Θερμώδων, ὁ Tiypis, ὁ “Αλυς, ὃ 
‘Pivos; Ei μέλλω πάντας τοὺς ποταμοὺς ὁρᾷν, κατα- 
βαπτισθήσεταί μοι τὸ ζῆν, μὴ βλέποντι Γλυκέραν. 


Achillis Tatii de Leucippes et Clitophontis Amoribus, lib. I. c. 3 
(ed. Jacobs). 


A , , 
To μὲν yap ἐξαίφνης ἀθρόον καὶ ἀπροσδόκητον ἐκ- 
’ὔ A , yy / ν ᾽ὔ 
πλήσσει τὴν ψυχην, ἄφνω προσπεσὸν, καὶ κατεβαπτισε. 


80 USAGE OF GREEK WRITERS. 





‘And Satyrus had a remnant of the drug, with which he 
had put Conops to sleep. Of this, while serving us, he covertly 
pours a part into the last cup which he brought to Panthia; 
and she rising went into her bedchamber, and immediately fell 
asleep. But Leucippe had another chamber-servant ; whom havy- 
ing wueLmep (Baprizep) with the same drug, Satyrus . . comes to 
the third door, to the door-keeper; and him he laid prostrate 
with the same draught.” ; 


.  Examrere 164,. i 


Origen,* Comment. on John, ch. 11 : 45; on the words, ‘ Many 
believed on him.’ 

“And whom would they not move to believe the preaching 
of Jesus (and, verily, as if out of death and putridity), of those 
who were altogether waetmep (BAprizep) by wickedness,” ete. 

o 





* Latter half of the second, and first half of the third century. 








GREEK TEXT. 
BKjusdem lib. II. ο, 31. 
na ͵ὕ ~ , φΦ A 
Εἶχε & ὁ Σάτυρος τοῦ φαρμάκου λείψανον, ᾧ τὸν 
> / / a 
Κὠώνωπα ἦν κατακοιμίσας: τούτου διακονούμενος ἡμῖν 
» nan \ \ a / “ , A an 
ἐγχεῖ λαθὼν κατὰ τῆς κύλικος τῆς τελευταίας, HY TH Παν- 
\ cad 5) Ν 
θίᾳ προσέφερεν. “H δὲ ἀναστᾶσα ᾧχετο εἰς τὸν θάλα- 
val \ 4 3 \ 7 
μον αὐτῆς, καὶ εὐθὺς ἐκάθευδεν. Hixe δὲ ἑτέραν ἡ Aev- 
, / A a > a ’ὔ 7 
κίππη θαλαμηπόλον, ἣν τῷ αὐτῷ φαρμάκῳ καταβαπτίσας 
ε , Αι ἃς es , 7 3᾽ Ν Ν 
ὃ Σάτυρος . . ἐπὶ τὴν τρίτην θύραν ἔρχεται πρὸς τὸν 
/ -“ / a a / 
Ovpwpov: κἀκεῖνον ἐβεβλήκει τῷ αὐτῷ πόματι. 
Origenis Comment. in Joan. T. XXVIII. 9 (ch. 11 : 4δ; ed. 
Garnier, Vol. IV. p. 380). 
Ἃ / Ν \ “- a a 
Kai τίνα ye οὐκ av κινῆσαι πρὸς τὸ πιστεῦσαι τῷ TOD 
> “ / ee a ε a / 4 
]ησοῦ κηριγματι, καὶ ἀληθῶς ὡσπερεὶ ἐκ νεκροτητος καὶ 
“ 4 Ἀ lal 
δυσωδίας, τῶν πάνυ ὑπὸ τῆς κακίας καταβεβαπτισμένων, 
κι Fig idee. 


COMPOUNDED WITH A PREPOSITION. 81 





EXaMpLe 165. 


Basil* (the Great), Discourse XIV., against Drunkards, 2 7. 

“ For wine wuerms (saprizes) the reason and the understand- 
ing. ... And what ship without a pilot, borne by the waves 
as it may happen, is not more safe than the drunken man?” 





i 
* See the remark on Examples 79, 80. 


EXAMPLE 166. 
Eustathius* (Eumathius), Story of Hysmenias and Hysmene 
book VI. . 
“And sleeping I was troubled in spirit with the strangeness 


of the report, and as to my whole mind waetmep (saprzED) 
with the affliction.” 





* Probably, of the eleventh century after Christ. 


EXAMPLE 167. 


The same Work, book VII. Apostrophizing Hysmenias, who had 
been cast into the sea, by command of the pilot, to appease Nep- 
tune, Hysmene says (in the writer’s peculiar manner) : 

“Thou, indeed, wast borne away by the sweil and the rush 








GREEK Text. 
Basilii Magni Hom. XIV. in Ebriosos VII. (ed. Garnier, Vol. IT. 
p. 129). 

Tov μὲν yap λογισμὸν καὶ τὸν νοῦν ὁ οἶνος καταβαπτί- 
Cer. -. ποῖον δὲ πλοῖον ἀκυβέρνητον, ὑπὸ τῶν κυμάτων ὡς 
ἂν τύχῃ φερόμενον, οὐκ ἀσφαλέστερόν ἐστι τοῦ μεθύοντος ; 
Eustathii (Eumathii) de Ismeniw et Ismenes Amoribus, lib. VI. 

(ed. Teucher, p. 234). 

Καὶ ἤμην ὑπνῶν τῷ παραδόξῳ τὴν ψυχὴν καταθορυ- 
βηθεὶς τοῦ ἀκούσματος, καὶ ὅλον τῇ θλίψει τὸν νοῦν 
καταβαπτισθείς. 


Hjusdem lib. VII. (p. 810). 
Σὺ μὲν ἀπήχθης, τῷ σάλῳ καὶ τῷ ῥοθίῳ τοῦ κύματος" 
Ἵ D 


82 USAGE OF GREEK WRITERS. 





of the wave; but my spirit thou didst waetm (sarrize), surging 
round, with whole seas of wailings.” 


EXAMPLE 168. 


The same Work, book VII. Neptune, says Hysmene, speaking 
of the storm which occasioned the sacrifice of Hysmenias, 

“Empties all his fury on the sea, and strives to wari 
(saptize) the whole vessel with the waves.” 








GREEK TExtT, 


“ A ’ Ν \ tod 4, 
ἐμοῦ δὲ κατεβάαπτισας τὴν ψυχὴν ὅλαις θαλάσσαις κωκυ- 
“ ’ 
τῶν περικλυζουσα. 


Bjusdem lib. VII. fin. (p. 820). 
"Odov θυμὸν κατὰ θαλάσσης κενοῖ, ὅλην τὴν ναῦν 
φιλονεικεῖ καταβαπτίσαι τοῖς κύμασι. 


SECTION IL. 


Usage of the Greek Versions of the Old Testament. 


EXAMPLE 169. 
Version of the Seventy,* .4 Kings, ch. 5 : 14 (English Bible 
2 Kings 5 : 14). . 
“And Naaman went down, and mmeRsep (BaprizeD) HIMSELF in 
the Jordan, seven times.” 


The sense is correetly given in the common English Bible: ‘And dipped him- 
self seven times in the Jordan.’ 





* Completed as early as the middle of the second century before Christ. 


EXAMPLE 170. 


Version of Aquila,* Job, ch. 9 : 81 (English Bible, ‘thou shalt 
plunge me in the ditch’). 
“Even then thou wilt rrunce seit’ me in corruption.” 





* First half of the second century after Christ. 








GREEK TExT. 
Septuag. interpret. 4 Reg. 6. 5:14 (ed. Tischend.). 
Kai κατέβη Ναιμὰν καὶ ἐβαπτίσατο ev τῷ ‘Lopdavyn 
ἐπτακις. 
Hexapl. Orig. Cap. IX. Job (ed. Montf. Vol. I. p. 409). 


81. A. καὶ τότε ἐν διαφθορᾷ βαπτίσεις pe. 


84 USAGE OF GREEK WRITERS. — 





EXAMPLE 171. 
. Version of Symmachus,* Ps. 68 : 8 (Eng. Bible, Ps. 69: 2, ‘I 
sink in deep mire’). 
“T am piuncep (Baprizep) into bottomless depths.” 





* Last half of the second century after Christ. 


EXAMPLE 172. 


Version (or gloss) of an ancient writer, ‘now unlenown, Ps. 9:16 
(Eng. Bible, Ps. 9 : 15, ‘are sunke down’). 


‘‘ ARE IMMERSED,” 


Exampie 173, 
Version of the Seventy,* Is. 21 : 4. 


+ “Tniquity wHetms me.” 





* Compare the remark on Example 169. 


EXAMPLE 174. 


The same version; Judith, ch. 12 : 5-9. , 
“And the attendants of Holofernes brought her into the tent, 








GREEK TEXT. 
Hexapl. Orig. Ps. LX VIII. (ed. Montf. Vol. I. p. 572). 


8. Σ. ἐβαπτίσθην εἰς ἀπεράντους καταδύσεις." 
Vet. Interpret. Grace. Fragm. Ps. IX. (ed. Drusius, p. 882). 
16. 222, ἐβαπτίσθησαν." 
Septuag. interpret. Es. XXI. 4 (ed. Tischend.). 
‘H ἀνομία pe βαπτίζει. ia | 
Septuag. interpret. Judith, δ 12 .8:9 (ed. Tischend.). 


Καὶ ἠγάγοσαν αὐτὴν ot θεράποντες ᾿Ολοφέρνου εἰς 





1 Demersus sum in infinitas voragines (Montf.). 
* Demers sunt (Hieron.). 


USAGE OF THE GREEK VERSIONS OF THE OLD TEST. 88 





and she slept until midnight. “And she arose at the morning 
watch, *and sent to Holofernes, saying: Let my Lord give 
command, to allow thy handmaid to go forth for prayer; 
7 and Holofernes commanded the body-guards not to hinder her. 
And she remained in the camp three days; and went forth by 
night* into the valley of Bethulia, and mnrersep (BaprizepD) HERSELF, 
in the camp at the fountain.t ὅ And when she came up, she 


~ Compare, in ch. 6 : 11, ‘the fountains that were under Bethulia;’ ch. 7, ‘and 
[Holofernes and* his horsemen] viewed the agi <2 up to the city, and came to 
the fountains of their waters, and took them; v.17, ‘and they [the Ammoni- 
tes and Assyrians] pitched in the valley, and cme the waters, and the fountains 
of the children of Israel. 

There was evidently no lack of water for the immersion of the body, after 
the Jewish manner; namely by walking into the water to the proper depth, 
and then sinking down till the whole body was immersed. 





‘* Accompanied by her maid, as stated in ch. 13 : 3. 


+ One of the oldest Greek manuscripts (no. 58), and the two oldest versions 
(the Syriac and Latin) read, ‘immersed (baptized) herself in the fountain of 
water’ (omitting, ‘in the camp’). According to the common Greek text, this 
was done ‘at the fountain ;’ to which she went, because she had there the means 
of i immersing. herself. Any other use of water, for purification, could have been 
made in her tent. 








GREEK TEXT. 


\ , , a ’ 
τὴν σκηνὴν, καὶ ὕπνωσε μέχρι μεσούσης τῆς νυκτὸς" καὶ 
> , A 4 ε Ν , 6 ‘ > , + 
ἀνέστη πρὸς THY ἑωθινὴν φυλακήν, “ καὶ ἀπέστειλε πρὸς 
ΕΣ we δ΄. τὰ ~ 
᾿Ολοφέρνην λέγουσα ᾿πιταζάτω δὴ ὁ κυριὸς pov ἐᾶσαι 
\ / REN \ > ΄ 7 Ν , 
τὴν Sovdny cou ἐπὶ προσευχὴν ἐζελθεῖν. ᾿ καὶ προσέταξεν 
ε ΄ / ἈΝ ’ > 
Ολοφέρνης τοῖς σωματοφυλαξι μὴ διακωλίειν αὐτήν' 
Ν , 3 “ lal « 7 ΄ Ν 3 
καὶ παρέμεινεν ἐν TH παρεμβολῇ ἡμέρας τρεῖς, Kal ἐξ- 
,ὔ ; \ , > Ν ΄, , κ 
ἐπορεύετο κατὰ νύκτα εἰς τὴν φάραγγα Berviova, καὶ 
Σ , 3 “ , o ϑ' ΤᾺ “ “ ~ oOo 1 
ἐβαπτίζετο ἐν TH παρεμβολῇ ἐπὶ τῆς πηγῆς τοῦ ὕδατος. 
P ‘® 





1 Ἐν τῇ παρεμβολῇ 25] 58 (ed. Holmes et Parsons). Ἐπὶ τῆς πηγῆς] ... 
τὴ πηγὴ 58 (cbid.). Et baptizabat se in fonte aqua (Vet. Lat. ed. Sabatier). 


fase? [uso Lom jpdeSo (Bibl. Polyglott., ed. Walton). 


86 USAGE OF GREEK WRITERS. 





besought the Lord God of Israel “to direct her way, for the rais- 
ing up of the sons of his people. % And entering in pure, she 
- remained in the tent, till one brought her food at evening.” 


EXAMPLE 175. 


The same version, Wisdom of Sirach, ch. 84 : 27 (Eng. Bible, 
Keclesiasticus, 34 : 25). 


“Tyorersinc (Baprizinc) ΗΙΜΒΕΙΡ from a dead body, and. touching 
it again, what is he profited by his bathing ?” 


In this construction (immerse from), the writer puts the means for the effect ; 
immersion of the body being the means (symbolically) by which one was freed 
from the pollution of contact with the dead.* This brevity of expression is so 
common an idiom in the sacred writings (and in the early imitations of them) 
that it has become a recognized figure of speech. For example, 2 Cor. 11 : 3, 
‘so your minds should be corrupted from the simplicity that is in Christ ;’ ‘cor- 
rupted from,’ that is, turned from by being corrupted—the means put for the 
effect. 





* ‘ Sprinkled from an ewil conscience’ is the correct translation of Heb. 10 : 22, 
where also the writer puts means for effect; for the metaphorical application 
of the phrase here presupposes the literal use of the same form, and we must 
give the literal meaning, unless we would sink the writer’s metaphor. 

+ Compare Winer’s Grammar of the New Test., 366, 2 (Masson’s translation, 
266, 2, d, p. 643, Am. edition). 








Greek TEXT. 
ὃ καὶ ws ἀνέβη," ἐδέετο τοῦ κυρίου θεοῦ ᾿Ισραὴλ κατευθῦ- 
ναι τὴν ὁδὸν αὐτῆς εἰς ἀνάστεμα τῶν υἱῶν τοῦ λαοῦ αὐτοῦ. 
" καὶ εἰσπορευομένη καθαρὰ παρέμενε τῇ σκηνῇ; μέχρις οὗ 
προσηνέγκατο τὴν τροφὴν αὐτῆς πρὸς ἑσπέραν. 
Ejusdem lib. Siracide c. 84.: 21 (ed. Tischend.). 


, ἼΩΝ , σ᾽ N , e 7 9 δὲ 
Βαπτιζόμενος ἀπὸ νεκροῦ καὶ πάλιν ἅπτομενος αὐτοῦ, 
» ἫΝ ’ a “ » δεν 
τί ὠφέλησε τῷ λουτρῳ αὑτοῦ; 





@ 
1 Ἀνέβη vamlich ἐκ τοῦ ὕδατος (Fritzsche, Exeget. Handb. zu den Apokr. ἃ. 
alt. Test., zn loc.). 


SECTION ΤΙ. 


Summary of the lexical and grammatical uses of baptize. 


1. Lexical use 


1. From the preceding examples it appears, that the ground- 
idea expressed by this word is, to put into or under water (or 
other penetrable substance), so as entirely to immerse or sub- 
merge; that this act is always expressed in the literal applica- 
tion of the word, and is the basis of its metaphorical uses. 
This ground-idea is expressed in English, in the various connec- 
tions where the word occurs, by the terms (synonymous in this 
ground-element) to immerse, immerge, submerge, to dip, to plunge, 
to imbathe, to whelm. | 


2. These examples are drawn from writers in almost every | 
department of literature and science; from poets, rhetoricians, 
philosophers, critics, historians, geographers; from writers on 
husbandry, on medicine, on natural history, on grammar, on 
theology; from almost every form and style of composition, 
romances, epistles, orations, fables, odes, epigrams,. sermons, nar- 
ratives; from writers of various nations and religions, Pagan, 
Jew, and Christian, belonging to many different countries, and 
through a long succession of ages. 


3. In all, the word has retained its ground-meaning, without 
change. From the earliest age of Greek literature down to its 
close (a period of about two thousand years), not an example 
has been found, in which the word has any other meaning. 


88 SUMMARY OF THE USAGE OF GREEK WRITERS. 





There is no instance, in which’ it signifies to make a partial 
application of water by affusion or sprinkling, or to cleanse, to 
purify, apart from the literal act of immersion as the means of 
cleansing or purifying.* 


4. The object immersed or submerged is represented as being 
plunged, or as sinking. down, into the ingulfing fluid or other 
substance ; or the immersing element overflows and thus ingulfs 
the object. The former is the more common case. The latter 
occurs in Example 4, where rocks, overflowed by the tide when 
at the flood, are said not to be moersen at ebb-tide; Ex. 13, 
where the violent current of a river, swollen by heavy rains, 
is said to have supmerceo many attempting to swim through 
it; Example 14, where animals are said to be supmercep by | 
the overflowing of the Nile; Example 19, the mariners attempt- 
ing to row out of the harbor to sea, against the storm and 
the heavy swell, a lofty surge dashes over their little vessel 
and susmerces it. In the metaphorical application of the word, 
both cases are recognized as the ground of the usage. 


5. The immersing substance is usually water, that being the 
element in which the act most commonly takes place. Other 
substances mentioned are: wine, Ex. 84; a dye (for coloring) 
Exs. 79 and 80; blood, Ex. 67, comp. Ex. 42; breast-milk and 
ointment, Ex. 70; oil, Ex. 86; γε, Exs. 79 amd 80; brine, 
Ex. 153; mud and. slime, at the bottom of standing pools, 
-Exs. 59, and 152; the human dreast, Ex. 77; the neck, Exs. 68, 
78; the human body, Exs. 72, 75, 76. 


6. The word immerse, as well as its synonyms immerge, etc., 
expresses the full import of the Greek word sarrvew. The 
idea of emersion is not included in the meaning of the Greek 


d 
a fei cee 





* When part of an object is said to be immersed, the word is applied to 
that part alone, and the rest of the object is expressly excepted from its applica- 
tion. Thus, in Ex. 6, the oaken part (of the fish-spear) is said to be IMMERSED, 
“and the rest is buoyed up;” in Ex. 7, the body is said to be “m™MERSED 
as far as to the breasts,” all above being expressly excepted; so Exs. 11 and 
38, in one of which the body from the waist upward, and in the other the 
head, is excepted. 


LEXICAL USE. 89 





word. It means, simply, to put into or under water (or other 
substance), without determining whether the object immersed 
sinks to the bottom, or floats in the liquid, or is immediately 
taken out. This is determined, not by the word itself, but by 
the nature of the case, and by the design of the act in each 
particular case. A living being, put ‘under water without in- 
tending to drown him, is of course to be immediately withdrawn 
from it; and this is to be understood, wherever the word is 
used with reference to such a case. But the Greek word is 
also used where a living being is put under water for the purpose 
of drowning, and of*course is left to perish in the immersing 
element. All this is evident from the following examples. 


Example 28, “norersine (sarrizinc) so that he should not be 


~ able to come up again;” Ex. 27, “as you would not wish, 


sailing in a large and polished and richly gilded ship, to be 
SUBMERGED (ΒΑΡΤΙΖΕΡῚ ;’ Ex. 41, “nor [knows] the pilot whether 
he saves, in the voyage, one whom it were better to supmercz 
(earrize) 3? Ex. 43, “desiring to swim through, they were 
mmersep (BaPrizep) Wy their full armour;” Ex. 48, “having 
supuerceD (BarrizeD) his ship with much merchandise, then blames 
the sea for having ingulfed it full laden;” Ex. 51, “and the 
dolphin, angry at such a falsehood, moersine (Baprizinc) killed 
him ;” Hx. 16, “pressing him down and rmerstne (saprizine) 
him while swimming, ... they did not desist till they had 
entirely suffocated him;” Ex. 17, “being nomrsep (ΒΑΡΤΙΖΕΡῚ in 
a swimming-bath, by the Gauls, he dies ;” Ex. 44, “and stretch- 
ing out a hand to others, [would] save them, as if drawing up 
persons supmercep (Baprizep) ;” Ex. 52, “the ship being in danger 
of Becomine mmeRceD (BaprizeD), he threw out all the lading into 
the sea;” Ex. 72, “and death to her [the soul] while yet 
IMMERGED (ΒΑΡΤΙΖΕΡῚ in the body,” etc.; Ex. 73, “towering up by 
what is not mmmrcep (Baprizep) in the body;” Ex. 75, “they 
have their nature and perceptive faculty norersep (saprizep) in 
the depth of the body ;’ Ex. 76, “they have the soul very 
much rmersep (Barrizep) in the depth of the body;” Ex. 81, 
“slaying some on land, and pruncine (Barrizine) Others with their 
boats and huts into the lake;” Ex. 84, “I norersep (sapmzep) 
him into wine, and took and drank him;” Ex. 85, “but also 
itself partaking of their deformity, and nnrersep (sarrzep) into it. 


90 SUMMARY OF THE USAGE OF GREEK WRITERS. 





7. The word is used of the most familiar acts and occurrences 
of common life; as, momrstne (Barrizine) wool in a dye, to color 
it (Exs. 79 and 80); steel in fire, to heat it for tempering 
(tbidem) ; heated iron (steel) in water to temper it (Ex. 71); an 
object in a liquid, in Order to drink it (Ex. 84); a person in 
the waves, in sport or revenge (Exs. 26 and 60); a ship in the 
sea, by overloading it (Hx. 48); an animal in the water, to 
drown it (Ex. 51); tow in oil, for burning (Ex. 86); salt in 
water, to dissolve it (Ex. 50); a pole into the bed of a river, 
to reach something at the bottom (Ex. 82); a bladder in water, 
by forcing it under (Ex. 24); the hollow hand in water, to fill 
it (Ex. 57); the hand in blood, to besmear it (Ex. 67) ; 
branch in a liquid, in order to sprinkle it about (Ex. 69); a 
medical preparation (a pessary of cantharides) in breast-milk 
and ointment, to allay the irritation (Ex. 70); a sword into 
an enemy’s er (Ex. 11); sliced turnips in brine, for a salad 
(Ex. 153) ; 

8. The ground-idea is preserved in the several metaphorical 
uses of the word. This is evident from many examples. 


Thus, of certain persons liable at any moment to be plunged 
in ruin, it is said (Ex. 87): “they differ little . . from those 
who are driven by storm at sea; ... and if they commit any 
even the slightest mistake, are totally supmercep (ΒΑΡΤΙΖΕΡ) ;” of 
one overwhelmed with sorrows by the calamity in which a 
friend had perished (Ex. 88): “susmercep (Barrizep) by that great 
wave ;” of one under the influence of an overmastering passion 
(Ex. 92): “although waetmep (Barrizep) by desire, the generous 
man endeavored to resist, and emerged as from a wayve;” of 
a similar case (Ex. 93): “but Dyonisius . . was seized indeed 
by a tempest, and was wHetmep (saprizep) as to the soul; but 
yet he struggled to emerge from the passion, as from a mighty 
wave ;” of an enterprise, ruined by untoward events (Ex. 116): 
“the business [of instructing the young] being waetmep (ΒΑΡΤΙΖΕΡ) 
and all the winds being set in motion against it;” of a peo- 
ple lying in ignorance (Ex. 125): “the congregation mersEp 
(BAPTIZED) in ignorance, and unwilling to emerge to the knowl- 
edge of the spiritual teaching ;” of the mind oppressed and 
stupified by intemperance in eating and drinking (Ex. 136): 


GRAMMATICAL CONSTRUCTION. 91 





“as though the reason were WHELMED (ΒΑΡΤΙΖΕΡ) by the things 
overlying it;”’ (with a negation) of one self-collected in diffi- 
culties and dangers (Ex. 141): “preserving the soul erect and 
Un-WHELMED (un-BaPrizeD), and high above every storm ;” of persons 
under the power of intoxicating drinks (Ex. 95): “so also the © 
souls of these [the intoxicated | are driven about beneath the 
waves, being waetmep (ΒΑΡΤΙΖΕΡ) with wine;” Ex. 147, “flooded 
with vehement words, and wuetmep (saprizep) with undiluted 
wine” (where one who is so overborne and subdued by the 
power of wine, is represented as “plunged in the cask’’). 


The idea of a total submergence lies ut the basis of these 
metaphorical uses. Any thing short of this, such as the more 
' sprinkling or pouring of water on an object, viewed as tlie 
ground of these metaphorical senses, would be simply absurd. 


9. In Christian Greek literature, the word retained its dis- 
tinctive meaning, and continued to be freely used both in tho 
literal and metaphorical sense (Exs. 39, 44, 45-47, 58, ΤΊ, 78, 
79 and 80, 81, 90, 91, 95, 104-107, 119, 121-123, 125-131, 
138-141, 154, 155, 158, 164, 165). 


10. In the metaphorical sense it is often used absolutely, 
meaning to whelm in (or with) ruin, troubles, calamities, sufferings, 
sorrows, business, perplexity, intoxication. See Exs. 98-102, 115, 
116, 124, 135, 142-146, 148, 150. That, in this absolute use, 
the literal image on which the usage is founded was not lost 
from view, is evident from Ex. 124: “you are not at leisure 
but are oveRwHELMeD, and the multitude of other affairs holds 
you in subjection” (more literally,‘ has brought you under itself ;’ 
with which compare Ex. 95). 





2. Grammatical construction. 


The word is construed, in connection with the immersing sub- 
stance, as follows: 

1. With the prep. inéo before the name of the element into 
which an object is pruncep or mmersep, expressing fully the act 
of passing from one element into another. 


92 SUMMARY OF THE USAGE OF GREEK WRITERS. 





Ex. 61, “ (around) every thing that is marmrsep into it ;’ Bx. 64, 
“spuner thyself into the sea ;” Ex. 65, “rtunerne himself into the 
lake Copais ;” Ex. 67, “pierive his hand into the blood ;” Ex. 68, 
“he pruncep the whole sword into his own neck ; ” Ex. 70, 
“again mmerse into breastmilk and Egyptian nicnbate ” Ex. 74, 

‘IMMERSED HIMSELF into the Ocean-stream ;” Ex. 77, “τὸ pruner the 
sword into the enemy’s breast ;” Ex. 81, : ‘and pruncine others 
with their boats and huts into ‘the lake ;” Ex. 82, “they prunes 
into the water, therefore, a pole smeared with pitch ;” Ex. 84, 
“T norersep him into wine;” Ex. 85, “and nomrsep into it ;” 
(metaphorically) Ex. 118, “rruyersp by drunkenness into stupor 
and sleep;” Ex. 119, “pruyesp by drunkenness into sleep ;” 
Ex. 128, “morse from sobriety into fornication.” 


2. With the prep. im, denoting locality, or the element in 
or within which the act takes place. 


Ex. ὅθ, “nnrrsep and sinking in the pools;” Ex. 72, “to 





ets 





GREEK TEXT. 


Ex. 61, (περι---Ξ) παντὶ τῷ βαπτισθέντι εἰς αὐτὸ. Ex. 64, 
βαπτίσον σεαυτὸν εἰς θάλασσαν. Ex. 65, ἑαυτὸν βαπτί- 
Cov εἰς τὴν Κωπαΐδα λίμνην. Ex. ΟἿ, εἰς τὸ αἷμα τὴν 
χεῖρα βαπτίσας. Ex. 68, ὅλον εἰς τὴν ἑαυτοῦ σφαγὴν 
ἐβάπτισε τὸ ξίφος. Ex. 10, βαπτίζειν πάλιν ἐς γάλα 
γυναικὸς, κι T. A. Ex. 74, ἐς ᾿Ωκεανοῖο ῥόον βαπτίζετο. 
Ex. 17, βαπτίσαι τὸ ξίφος εἰς τὸ τοῦ πολεμίου στῆθος. 
Ex. 81, τοὺς δὲ εἰς τὴν λίμνην . . . βαπτιζόντων. Ex. 82, 
κοντὸν οὖν εἰς τὸ ὕδωρ βαπτίζουσι πίσσῃ πεφαρμαγμέ- 
νον. Ex. 84, ἐβάπτισ᾽ εἰς τὸν οἶνον. Ex. 85, καὶ βεβα- 
πτισμένον εἰς αὐτήν. Ex. 118, βεβαπτισμένον εἰς ἀναι- 
σθησίαν καὶ ὕπνον ὑπὸ τῆς μέθης. Ex. 119, ὑπὸ μέθης 
βαπτιζόμενος εἰς ὕπνον. Ex. 128, ἐκ σωφροσύνης εἰς πορ- 
νείαν βαπτίζουσι. 


/ Ν 7 an 
Ex. 59, βαπτιζόμενοι καὶ καταδύνοντες ἐν τοῖς τέλμα- 


GRAMMATICAL CONSTRUCTION. 93 





her, while yet matercep in the body ;” Ex. 75, “nnrersep in the 
depth of the body ;” Exs. 79, 80, “as wool norersep in a dye ;” 
Ibid., “as steel morersen in the fire ;”’ (metaphorically) Ex. 129, 
“IMMERSED in wickedness ve RS. with in) Ex. 152, 

“iwersep in the pools ;” Ex. 153, IMMERSE in brine ;” and sania 
phorically, Ex. 154, “norerses the soul in cares of business ;’ 
Ex. 155, “even the mind would be nomrsep in pleasure.” 


3. Also with the simple dative as a local case, denoting locality, 
viz. the element in which, or where, the act is performed. 


Ex. 60, “in waves’ of the sea mmersine ;” Ex. 71, “1s rLuNcEp 
in water ;” Ex. 73, “towering up by what is not porercep in 
the body ;’ Ex. 76, “nnersep in the body ;” Ex. 78, “τὸ rrunez 
his right hand in his. father’s neck;” Ex. 86, “and oippine 
tow in oil ;” (figuratively) Ex. 120, “ptunces in’ sleep ;” Ex. 121, 





1 That this is the true construction here, is rendered most probable by com- 
parison with Exs. 118 and 119, “pLunerp by drunkenness into stupor and 
sleep.” 








GREEK TEXT. 


ow. Ex. 72, αὐτῇ καὶ ἔτι ἐν τῷ σώματι βεβαπτισμένῃ. 
Ex. 75, βεβαπτισμένην ἐν τῷ βάθει τοῦ σώματος. Exs.79. 80, 
ὥσπερ τὸ ἔριον βαπτισθέν ἐν βάμματι. Ibid. ὥσπερ ὁ σί- 
δηρος βαπτιζόμενος ἐν τῷ πυρὶ. Ex. 129, ἐν τῇ κακίᾳ 
βεβαπτισμένοι. Ex. 152, ἐμβαπτισμένας τοῖς τέλμασιν. 
Ex. 153, ἐμβάπτισον ἅλμῃ. Ex. 154, τὴν ψυχὴν ἐμβα- 
πτίζει μερίμναις πραγμάτων. Ex. 155, καὶ ὁ νοῦς ἂν 
ἐμβαπτισθείῃ τῷ ἥδεσθαι. 


Ex. 60, κύμασι πόντου βαπτίζων. Ex. 71, ὕδατι βαπτί- 
Cera. Ex. 13, τῷ δὴ μὴ βαπτισθέντι τῷ σώματι ὑπέρ- 
αντες. Ux. 16, βεβαπτισμένην τῷ σώματι. Ex. ἴ8, τὴν 
δεξιὰν τῷ λαιμῷ βαπτίσαι τῷ πατρικῷ. Ex. 86, καὶ 
στυπεῖον ἐλαίῳ βαπτίσας. Ex. 120, βαπτίζει δ᾽ ὕπνῳ. 


94 SUMMARY OF THE USAGE OF GREEK WRITERS. 





“had piuncen the city in' sleep;” Ex. 125, “norerszep in? igno- 
rance.” 


This construction (confined mostly to poetry) is required in some examples, 
and is the probable one in others. One man immerses another in (not with) 
waves of the sea; a heated ‘mass of iron (steel) is plunged or immersed in (not 
with) water, to cool it; what is inclosed in the human body is immersed in 
(not with) it; a weapon is plunged zm (not with) the neck. 


4, In the metaphorical sense of whelming, overwhelming (sub- 
merging, as with an overflowing flood), the passive is construed 
with the usual expression of the efficient cause, and both the 
active and passive with the dative of means or instrument (by, or 
with). 

Compare the literal use in Exs. 4 and 19, and the figurative use in Ex. 106; 


and especially Exs. 136, “wneLmep by the things overlying it,” and 168, 
“ (Neptune) strives to wHEeLm the whole vessel with the waves.” 


Ex. 88, “supmercen by that great wave;” Ex. 92, “waerep 
by desire ;” Ex. 103, “wuetmen by worldly affairs ;” Ex. 107, 
“be wxetmep by the arnoyances of passion ;” Ex. 117, “ waetep 
by grief;” Ex. 122, “before thou art deeply wuetmep by this 





1 See the note on the preceding page. 


2 Not imbued with, as is evident from the following expression ‘emerge to.’ 
The choice is between the two conceptions ‘whelmed with’ (as an overflowing 
flood), and ‘immersed in’ (sunk in dgnorance). The latter conception is the 
most natural and probable one; so in Exs. 126, 127. 








GREEK Text. 
Ex. 121, ὕπνῳ τὴν πόλιν en Ex. 125, ayvoia Be- 
βαπτισμένην. 


Ex. 88, βεβαπτισμένων ὑπὸ τοῦ μεγάλου κύματος ἐκεί- 
νου. Ex. 92, βαπτιζόμενος ὑπὸ τῆς ἐπιθυμίας. Ex. 108, 
βαπτιζομένους ὑπὸ τῶν πραγμάτων. Ex. 107, ὑπὸ ἀηδίας 
παθῶν βαπτισθῆναι. Ex. 111, βαπτιζομενόν τε ὑπὸ τῆς 
ὀδύνης. Ex. 122, πρὶν ἢ σφόδρα ὑπὸ ταύτης βαπτισθῆ- 


GRAMMATICAL CONSTRUCTION. 95 





intoxication ;’ Ex. 138, “neither wae.wep by poverty, nor elated 
by riches ;” Ex. 164, “wuetwep by wickedness.” 


Ex. 91, “to waetm as with successive waves ;? Ex. 132, “ they 
do not wHerm the common people with taxes;” Ex. 149, “and 
having waetmzp Alexander with much wine” (compare Ex. 95) ; 
Ex. 163, “whom having wetmen with the same drug ;” Ex. 168, 
“didst woera ... with whole seas of wailings.” 


Ex. 104, “is wuetwep by none of the present evils ;” Ex. 105, 
“to be wHetmen by the troubles of the present life;’ Ex. 111, 
“to be wHetmep with such a multitude of eyvils;” Ex. 123, 
“wretmep with ten thousand cares;’ Ex. 133, “wartmen with 
debts” (and many others). 


5. Rarely with the prep. down (down into, i. 6. below the 








GREEK TEXT. 


“ ‘4 A n 
ναί σε τῆς μέθης. Ex. 138, οὔτε ὑπὸ τῆς πενίας βαπτι- 
7 ΕΥ̓ δι νΝ - , 3 / ἤν 5 
ζόμενος, οὔτε ὑπὸ τοῦ πλουτου ἐπαιρόμενος. Ex. 164, ὑπο 
τῆς κακίας Καταβεβαπτισμένων. 


ad / 

Ex. 91, wo7rep ἐπαλλήλοις κυμασι βαπτίζειν. Ex. 132, 
τοὺς δὲ ἰδιώτας . . ov βαπτίζουσι ταῖς εἰσφοραῖς. Ex. 149, 
οἴνῳ δὲ πολλῷ ᾿Αλέξανδρον βαπτίσασα. Ex. 163, ἣν 

“ » “ ’ 
τῷ αὐτῷ φαρμάκῳ καταβαπτίσας. Ex. 168, κατεβάπτι- 
σας .. ὅλαις θαλάσσαις κωκυτῶν. 


Ex. 104, οὐδενὶ τῶν παρόντων βαπτίζεται δεινῶν. Ex. 105, 
βαπτίζεσθαι τοῖς λυπηροῖς τοῦ παρόντος βίου. Ex. 111, 
τοσούτῳ πλήθει βαπτισθῆναι κακῶν. Ex. 123, μυρίαις 
. βαπτιζόμενος φροντίσι. Ex. 133, ὀῤφλήμασι βεβαπτισμέ- 
γον. 


96 SUMMARY OF THE USAGE OF GREEK WRITERS. 





external surface). Hx. 83, “prirunezp down the body ;” Ex. 63, 
“un-pippep [down] in water.” 


é 








» Greex Text. 


Ex. 83, βαπτίζεσθαι... κατὰ τοῦ σῶματος. Ex. 68 
(with ace.), ἀβάπτιστόν τε Kal’ ὕδωρ. 





1 And with the genitive alone, Hx. 62, ἀβάπτιστός eiue ... ahuas; also 
(in some editions) Ex. 74, ὅτε γ᾽ Ὠκεανοῖο ééov (ed. Schneid.). Comp. Bernh. 
Gr. Synt. Kap. 3, 47, a, p. 168. 


. ἢ 


- SECTION IV. 


Application of these Results to the New Testament. 


nena 


1. We have thus taken a full survey of the use of this word 
among those who spoke the Greek language, and to whom the 
New Testament was directly addressed, in numerous examples 
from their own writings, composed before and during the age 
of Christ and his apostles, and for a long time after; showing 
itsunvarying signification through all this time, ‘and its gram- 
matical construction in connection with the name of the element, 
in which the act it expresses took place. 


Let us now open the New Testament, and observe how the 
following passages must have been read and understood, by those 
whose manner of using this word has been shown in the fore- 
going examples. 





Matt. 3:6. “And were notersep (sarrzep) in the Jordan by 
him.”* 





Matt. 3:11. “I indeed norersz (BapTize) you in water.... He 
will moerse (saprize) you in holy spirit and fire.”* 
Compare the writer’s note on Matt. ὃ : 11. 





Mark 1:5. “And were all morersep (ΒΑΡΤΙΖΕΡ) in the river 
Jordan by him.’* 





* See Ex. 169, “mmerseD (naprizep) niwseLF in the Jordan” (Eng. Bible, 
‘dipped himself .. in the Jordan’), and the examples referred to in Section III. 
2, 2, (on p. 92). 

G 


98 aa intel TO THE NEW tie ἃ 





Mark 1:8. “I indeed mmersep (ΒΑΡΤΙΖΕΡ) you in water but 
he will mmerse (Barrize) you in holy spirit.”* 

Compare the .writer’s note, just referred to, on Matt. 
3:11 


vt 





Mark 1:9. “Jesus came from Nazareth of Galilee, and was 
IMMERSED (BaprizeD) by John into the Jordan’’t 





The reader of the New Testament in the Greek language, to 
whom this was his mother tongue, could be at no loss to know 
what was done in these cases; or what was required to be 
done by the command in Matt. 28 : 19,,and similar passages. 


2. The accompanying circumstances accord with this unvarying 
meaning of the word. For example, John at first resorted to 
the river Jordan;’as a convenient place for mntersine (Barrizine) 
the multitudes who came to him. Anon was afterwards selected 
for this purpose, and for the express reason, “ because there was 
much water there, and they came and were mmersep (Baprizep)” 
(John 8 : 23). In the most circumstantial account given in: the 
New Testament of the administration of the rite (the immersion Ὁ 
of the eunuch by Philip, Acts 8:38), it is said that “ they went 
down both into the water ;” and that after the rite was penton 
“they came up out of the water.”t “ 

ὰ 

8. The other acts, with which it is compared in the New 
Testament, accord with and require this meaning. It is repre- 
sented as a burial; Rom..6:4, “we are buried with him by 
the mmersion (Baptism) ;” Col. 2:12, “buried with him by (prop. 
in) the mmersion (sarrism).’§ It is spoken of as having been 


% 





* See the note on the preceding page. 
+ See Ex. 171, “I am PLunGED (BAPTIZED) into bottomless depths,” and the 
examples referred to in Section III. 2, 1, (on pp. 91, 92.). 


1 It has been erroneously supposed, that the same thing is stated in Matt. 3 : 16, 
and Mark 1:10. But the prep. from (ἀπὸ) is there used; and the proper ren- 
dering is, ‘up from the water.’ But here (in Acts) the prep. is ἐκ, out from, 
out of; and the only possible rendering is, ‘came up out of the water,’ into 
which (as just before said) they had gone down. 


ἢ The language is here so explicit, and the reference so ‘obvious, that all Chris- 


APPLICATION TO THE NEW TESTAMENT. 99 





typefied, when the Israelites “were under the cloud, and passed 
through the sea,” “nmersep (Barrizep) in the cloud and in the 
sea” (1 Cor. 10:1, 2).* a 

4, This uWarying sense of the word is expressly distinguished 
from the application of water to some _ portion of the body, 
denoted by other words. In‘ Mark 7: 3, 4, it is said that the 
Pharisees “eat not” (i. e., never eat) “except they wash their 
hands,” these being always liable to ceremonial defilement ; and 
that when they come from a public place, as the market (the 
whole body having been exposed), “except they norerse (narrize) 
rnemsetyes, they eat not.” In the former case, the writer uses 
the appropriate word (xtrem) for washing any portion of the 
body; as the face (Matt. 6:17), the hands (Matt. 15 : 2), the 
feet (John 13:5). In the latter case he uses, in distinction 
from it, the word sarmzets, which by constant usage expressed 
an entire submersion of the object spoken of. As there is here 
no limitati im (“they wmerse THEMsELvEs’), the whole body of 
course is meant.t 


5. With this usage accords also the metaphorical sense of 
overwhelming suffering, found in Mark 10 : 38, 39, “can ye under- 
go the noerston ‘(sarrisu) that I must undergo,”t{ and in Luke 
12: 50, “I have’ an rmorersion (Baptism) to undergo ;"t a sense 
founded on the idea of total submergence, as in floods of sor- 





Ξ 
tian antiquity understood by it an allusion to the symbolic significance of the 
rite of immersion. (See examples in Section Υ. 1) Almost all modern scholars 
are of the same opinion. The few mpts to set aside this aa view have 
made little impression, and rea no refutation. 


* Compare the explanation of this given by the Greek interpreter Theophylact, 
Section V. Example 196. 


+ In Luke 11 : 38, there is no intimation that this was always practiced be- 
fore dinner. On the contrary, the full and minute statement in Mark 7 : 3, 4, 
forbids this supposition, and Luke 11 : 38 ‘must be understood accordingly. It 
was the case mentioned in v. 4 of Mark’s statement, the Saviour having come 
from a crowd. . - 


+ As these passages are correctly rendered by Dr. Campbell (President of 
Marischal College, Aberdeen), “The four Gospels translated,” ete. 


100 APPLICATION TO THE NEW TESTAMENT. 





row.* The same metaphorical sense, according to many inter-. 
preters, is found in 1 Cor. 15 : 29. 


6. The grammatical construction accords also with the constant 
_usage of Greek writers, and with the only recognized meaning 
of the word. Namely: 


1. With the prep. into, expressing the act of passing from 
one element (the air) into another (water). Compare the Sum- 
mary of the usage. of Greek writers, Section III. 2, 1. For 
example: Mark 1: 9, “was mtwersep (ΒΑΡΤΙΖΕΡ) by John into the 
Jordan.” : 


2. With the prep. in, denoting locality, or the element in or 
within which the act is performed (Summary, Section IIT. 2, 2). 


For example: Mark 1 : 5, “ were all mnmrsep (Baprizep) in the 
river Jordan; Matt. 8 : 11, “T indeed mumrse (BaprizE) you in 
water ; Mark 1:8, “I moersep (Baprizep) you in water ;” ibid., 
“but he will mmerse (saprize) you in holy spirit ;”* Ἴδα : 26, 
“T noerse (ΒΑΡΤΙΖΕ) in water ;” v.31, “I came mnmrsine (ΒΑΡΤΙΖΙΝΟ) 
in water;” y. 83, “he* who sent me to rmerse (Barri) in 
water ;” same yerse, “this is he who nomrses (ΒΑΡΤΙΖΕΒ) in holy 
spirit.” t " 

3. With the dative alone, either as a local case, ‘in water’ 
e. g., (Summary, Section V. 2, 3), or as the instrumental dative, to 
distinguish the element used for immersing in one ease from that 
employed in another.t The simple dative occurs, in the New 
Testament, only where the material or element used for immers- 
ing is to be thus distinguished. In all these instances, the 
distinction is between the element of water, and the Holy Spirit 
(or, holy spirit); and as the latter could less properly be con- 
ceived as the mere instrument of an act, it is in every such 
case construed with the local preposition in. (See Luke 3:16, 
Acts 1:5, 11:16.) This-is the only explanation of the use 





* Compare the remark on Ex. 98, and the Summary in Section III. 1, 8. 

+ See the remark on p. 97. 

t Dr. Hackett (on Acts 1:5): “ddars, with water as the element by which, 
ἐν πνεύματι ἁγίῳ, im the Holy Spirit, as the element in which the baptism is 


performed.” (Commentary on the original text of the Acts of the Apostles, 2d 
edition, p. 37.) 


APPLICATION TO THE NEW TESTAMENT. 101 





both of the simple dative, and of the dative with the Prepostiion, 
in the same connection and relation. 15.2.2}... 

7. The Greek word ΒΑΡΤΙΖΕΙΝ expresses hotning 3 Sore ‘tan the 6 
act of norersion, the religious significance ‘of which, is derived ἡ 
from the circumstances connected with it. Thus when, in obe- 
dience to the command in Matt. 28:19, this act is performed 
on the assenting believer, in the name of the Father, and of the 
Son, and of the Holy Spirit, it by this becomes the Christian 
rite; and this distinguishes it from all other acts of life, and 
gives it a sacred reldtion and a sacred significance. But in 
Mark 7:4 (‘except they immerse themselves’), and in Luke 
11 : 38 (‘that he had not immersed himself’), the act expressed 
by the same word is a superstitious Pharisaic ceremony, con- 
demned by our Lord himself; and in Heb. 9:10, the mere 
ceremonial immersions of the Jews are meant. The act desig- 
nated by the word, in all these cases, is the same; the relation 
in which it is,performed constitutes the only distinction In the 
Christian rite, being performed with a conscious reference to 
the burial and resurrection of Christ, the act associates with 
itself, in the mind of the believer, the religious ideas and obliga- 
tions symbolized by it in virtue of this reference. It is also 
a recognition of the pollution of sin, and of the sanctifying 
agency of the spirit, as symbolized by the cleansing power of 
the element of water. But the word ΒΆΡΤΙΖΕΙΝ did not, in itself, 
express an immersion in the name of the Father, of the Son, and 
of the Holy Spirit; nor an immersion with reference to the 
burial and resurrection of Christ, or to the sanctifying agency 
of the Spirit!) Wherever it is used of the Christian rite, in 
the New Testament, this reference is clear from the connection ; 
and only through this connection does it suggest the peculiar 
Christian ideas “associated with it. 


' SECTION Y. 


Usage of the Church Fathers. 


᾿ 


Where they use this word (or the cognate noun) of the Christian rite, or describe 
the rite in other words. 


What the Church Fathers, who wrote while the Greek was 
a living language, and to whom it was the mother tongue, 
understood to be the meaning of this word in the New Testa- 
ment, will be seen from the following examples, to which many 
others of the same tenor might be added. 


% 


EXAMPLE 176. 


Cyrill,* Bishop of Jerusalem, Instruction HII., On Baptism, xi. 
“For as Jesus assuming the sins of the world died, that 
having slain sin he might raise thee up in righteousness; so 





* Born about 315 after Christ; made Bishop of Jerusalem in 350. 








GREEK TEXT. 

Cyrilli Hierosol. Catechesis III. de Baptismo, xii. (ed. Touttée, p. 45) 
σ A 3 a AK > Ν δ" ’ 
ἅσπερ γὰρ Inoovs ras οἰκουμενικαὰς ἁμαρτίας ava- 
\ > ᾽ὔ : ¢ / \ e 7, > / 

λαβὼν ἀπέθανεν, iva θανατώσας τὴν ἁμαρτίαν avacTnon 
᾽ 7 “ N x \ ; Lo \ 

σε ἐν δικαιοσύνῃ" οὕτω Kal σὺ καταβὰς εἰς TO ὕδωρ. καὶ 


OF THE CHRISTIAN RITE. 103 





also thou, going down into the water, and in a manner buried 
in the waters as he in the rock, art raised again, walking in 
newness of life.” 


EXAMPLE 177. 


The same writer, Initiation II., On the ceremonies of Baptism. 

“Ὁ strange and wonderful treustetion | Not truly did we 
die, nor were we truly buried, nor truly crucified did we rise 
again; but the imitation was in a similitude, while the salvation 
was in truth. Christ was really crucified, and really was buried, 
and truly rose again; and all these things have been graciously 
imparted to us, that sharing his sufferings in imitation, we might 
in truth obtain salvation.” 


EXAMPLE 178. 


The same writer, Initiation If. 4. 
“After these things, ye were led by the hand to the sacred 
font of the divine nomrsion (ΒΑΡΤΙΞΜ), as Christ from the cross 








GREEK TEXT. 

/ A > no σ΄ QA σ 3 “ > 4 
τρόπον τινὰ ἐν τοῖς ὕδασι ταφεὶς, ὥσπερ ἐκεῖνος ἐν TH 
πέτρᾳ, ἐγείρῃ πάλιν ἐν καινότητι ζωῆς περιπατῶν. 
Hjusdem Mystag. II. de Baptismi Caeremoniis (ed. Touttée, p. 313). 

"Q ξένου καὶ παραδόξου πράγματος. οὐκ ἀληθῶς 
ἀπεθάνομεν, οὐδ᾽ ἀληθῶς ἐτάφημεν, οὐδ᾽ ἀληθῶς σταυρω- 
θ , » , = > AN > eee e , > > λ θ 7 

έντες ἀνέστημεν: ἀλλ᾽ ἐν εἰκόνι ἡ μίμησις, ἐν ἀληθείᾳ 
δὲ ἡ σωτηρία. Χριστὸς ὄντως ἐσταυρώθη, καὶ ὄντως ἐτά- 
gn, καὶ ἀληθῶς ἀνέστη: καὶ πάντα ἡμῖν ταῦτα κεχάρι- 
σται, ἵνα τῇ μιμήσει τῶν παθημάτων αὐτοῦ κοινωνήσαν- 
τες; ἀληθείᾳ τὴν σωτηρίαν κερδήσωμεν. 


Ejusdem Mystag. II. 4 (ed. Touttée, p. (312). 


Mera ταῦτα, ἐπὶ τὴν ἁγίαν τοῦ θείου βαπτίσματος 
ἐχειραγωγεῖσθε κολυμβήθραν, ὡς ὃ «Χριστὸς ἀπὸ τοῦ 


104 USAGE OF THE CHURCH FATHERS. ᾿ 





to the prepared tomb. And each was asked, if he believes in 
the name of the Father, and of the Son, and of the Holy Spirit. 
And ye professed the saving profession, and sunk down thrice 
into the water, and again came up. And there, by a symbol, 
shadowing fort the burial of Christ,” etc. 


EXAMPLE 179. 


The same writer (in the same passage, eight lines below). 
“And in the same ye died and were born; and that saving 
water became to you a grave and a mother.” 


EXAMPLE 180. 


The same writer, Instruction VIII., On the Holy Spirit If. 14. 

“For the Lord saith: ‘Ye shall be noersep (sapmzep) in the 
Holy Spirit not many days after this.’ Not in part the grace; 
but all-sufficing the power! For as he who sinks down in the 








GREEK TEXT. 


a 5% \ ’ “- 3 “ σ΄ 
σταυροῦ ἐπὶ τὸ προκείμενον μνῆμα. Kai ἠρωτᾶτο ἕκα- 
Υ A ,ὔ “A A a“ cn 
στος εἰ πιστεύει εἰς TO ὄνομα TOV πατρος, καὶ τοῦ υἱοῦ, 
Ν ΩΝ Ci F / Ν ε / Ν / 
καὶ τοῦ ἁγίου Llvevparos. καὶ ὡμολογήσατε τὴν σωτή- 
ε ἢ \ 7 , > \ ὧν \ 
ριον ὁμολογίαν, Kat κατεδύετε τρίτον εἰς τὸ ὕδωρ, Kal 
, 3 , qe a \ , \ , 
πάλιν avedvete? καὶ ἐνταῦθα, διὰ συμβόλου τὴν τριήμερον 
a “ 9 / / 
τοῦ Χριστοῦ αἰνιττόμενοι ταφὴν, κ. τ. A. 


Hjusdem (ibidem). 


LY 9 “ > a 3 , Ν 5 a Q \ 

Kai ἐν τῷ αὐτῴ ἀπεθνήσκετε καὶ ἐγεννᾶσθε: καὶ τὸ 

/ 3 an “ ἈΝ ’ 2 Ba eS 2 \ f 

σωτήριον ἐκεῖνο ὕδωρ Kal τάφος ὑμῖν ἐγίνετο καὶ μή- 
TNp. 


Hjusdem Catechesis XVII. (de Spiritu Sancto II.) 14 (p. 271). 


Vig bring ESS ἢ a τ 
Aeyer γὰρ 0 Κύριος: Ὑμεῖς βαπτισθήσεσθε ἐν πνεύ- 
f Ng > ΔΝ, Ν , δἰ στον 3 δαν ὁ 
ματι ayip ov μετὰ πολλᾶς ταῦτας ἡμέρας. ov μερικὴ ἡ 
fe Sai ta) \ ee \ ε ΄ σ A τ / 
χάρις, ἀλλὰ avroreAns ἡ δυνάμις. womep yap ὁ ἐνδύνων 


| 


OF THE CHRISTIAN RITE. 105 





waters aud is mmersep (saprizep), is surrounded on all sides by 
the waters, so also they were completely nimersep (saprizep) by the 
Spirit.” 

‘Exampte 181. 


Basil* (the Great), On the Holy Spirit, ch. XV. 35. 

“Imitating the burial of Christ by the norerston (ΒΑΡΤΙΒΜ) ἢ 
for the bodies of those momrsep (Barrizep) are as it were buried 
in the water.” 





* Born about 330 after Christ; made Bishop of Caesarea in 370. 


EXAMPLE 182. 


The same writer (in the same passage, a few lines below). 
“The water presents the image of death, receiving the body 
as in a tomb.” 


EXAMPLE 183. 


The same writer, On Baptism, book I. ch. 1, 4. 
“Which we seem to have covenanted by the ἸΜΜΈΒΒΙΟΝ (Baptism) 





= 





GREEK TEXT. 
ἐν τοῖς ὕδασι Kai βαπτιζόμενος, πανταχόθεν ὑπὸ τῶν ὑδά- 
των περιβάλλεται: οὕτω καὶ ὑπὸ τοῦ πνεύματος ἐβαπτί- 
σθησαν ὁλοτελῶς. 
Basil. Mag. de Spirit. Sanct., ο. XV. 8 (ed. Garnier, Vol. HI. p. 29). 
Mipovpevor τὴν ταφὴν τοῦ Χριστοῦ διὰ τοῦ βαπτί- 
σματος. οἱονεὶ γὰρ ἐνθάπτεται τῷ ὕδατι τῶν βαπτιζομέ- 
νων τὰ σώματα. ᾿ 
Hjusdem (ibidem). 
To pev ὕδωρ τοῦ θανάτου τὴν εἰκόνα Σ᾽ παρέχειῃ ὥσπερ 
ἐν. ταφῆ τὸ σῶμα παραδεχόμενον. 
Ejusd., de Baptismo, lib. I. ¢. 1, 4, eztr. (ed. Garnier, Vol. IL P- 628). 


Ὅπερ συντεθεῖσθαι δοκοῦμεν διὰ τοῦ ἐν τῷ ὕδατι 


106 USAGE OF THE CHURCH FATHERS. 





in water, professing to have been crucified with, to have died 
with, to have been buried with, and so forth, as it is written.” 


EXAMPLE 184, 


Chrysostom,* Comment. on. 1 Cor. Discourse XL. 1. 
« “For to be rwersep (ΒΑΡΤΙΖΕΡ), and to sink down, then to 
emerge, is a symbol of the descent into the underworld, and of 
the ascent from thence. Therefore Paul calls the morersion 
(paprism) the burial, saying: ‘We were buried, therefore, with 
him by the norerston (saprism) into death,’” 





* Born about 347 after Christ; made Bishop and Patriarch of Constantinople 
in 398. 


EXAMPLE 185. 
The same writer, On the Gospel of John, Discourse XXV. 
“Divine symbols are therein celebrated, burial and deadness, 
and resurrection and life. And all these take place together ; 
for when we sink our heads down in the water as in a kind 
of tomb, the old man is buried, and sinking down beneath is 





=i 





GREEK TEXT. 


, aA os 
βαπτίσματος, ὁμολογοῦντες συνεσταυρῶσθαι, συντεθνηκέ- 
, \ A ce fen \ ’ὔ’ 
vat, συντεθάφθαι, καὶ τὰ ἑξῆς, καθὼς γέγραπται. 


Chrysost. in Epist. ad I Cor. Hom. XL. 1 (ed. Montf. Vol. X. p. 379). 


\ \ / / 3 4 

To yap βαπτίζεσθαι καὶ καταδύεσθαι, εἶτα ἀνανεύειν, 
a“ 3 “ , 7, 3 , ἈΝ a 2. 5 
τῆς εἰς adov καταβασεὼώς ἐστι σύμβολον καὶ τῆς ἐκεῖθεν 
δι. ἈΝ A ’ὔ A , - ra 
avodov. διὸ τὸν τάφον τὸ βάπτισμα ὁ “Παῦλος καλεῖ 
λέ ’ . Pe Δ 8 Ν a , 3 
έγων, συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς 
\ Ud 
Tov Oavarov. 


Chrysost. in Joannem Hom. XXYV. (ed. Montf. Vol. VIII. p. 146). 


Ocia τελεῖται ἐν αὐτῷ σύμβολα: τάφος Kal νέκρω 
ν αὐτῷ ovp τάφος καὶ νέκρωσις, 

A 3 4 A ΄“ “ ’ὔ 
καὶ ἀνάστασις καὶ ζωὴ; καὶ ταῦτα ὁμοῦ γίνεται πᾶντα. 
’ A ’ «τ. ᾽ὔ ~> @ ' 7 € a 
καθαπερ yap ev τινὶ τάφῳ τῷ ὕδατι KaTadvovT@Y ἡμῶν 
x " e . le , ae dee a aN 
τὰς Kepadas, ὁ παλαιὸς ἄνθρωπος θάπτεται, καὶ καταδὺς 





OF THE CHRISTIAN RITE. 107 





all concealed at once; then, when we emerge, the new man 
comes up again.” 


EXAMPLE 186. 


The same writer, On the Epistle to the Romans, Discourse XI. on 
ch. VI. 5. 

“For as his body, buried in the earth, bore for fruit the 
salvation of the world; so also ours, buried in the norersion 
(sartism), bore for fruit righteousness, sanctification, sonship, ten 
thousand benefits, and will bear also the final gift of the resur- 
rection. Since, therefore, we indeed in water, but he in earth, 
and we in respect to sin, but he in respect to the body was 
buried, on this account he did not say, ‘planted together in 
death, but ‘in the likeness of death.’” 


EXAMPLE 187. 
Athanasius,* Discourse on the Holy Passover, 5. 





* Born near the close of the third or beginning of the fourth century; made 
Bishop of Alexandria in the year 328. 


- | 








GREEK TEXT. 


’ὔ , “ ’ 3 > 7 ε Aa e 
κάτω κρύπτεται ολος καθάπαξ: ELTA ἀνανευοντῶων ἡμῶν, O 
QA wy Ὰ ͵ 
καινὸς ἄνεισι παλιν. 


Chrysostomi in Epist. ad Rom. Hom. XI. inc. VI. 5 (ed. Montf., 
Vol. IX. p. 530). 


Soy, Ν Ν a > a \ 3 “ “ Ν 
Καθάπερ yap τὸ σῶμα αὐτοῦ ταφεν ἐν τῇ γῇ καρπὸν 
-“ x ‘4 ‘ , ΕΣ μ 4 \ ε / 
τῆς οἰκουμένης τὴν σωτηρίαν ἤνεγκεν: οὕτω καὶ TO ἡμέτε- 
\ 3 a , Ν + \ 
pov tadev ev τῷ βαπτίσματι, καρπὸν ἤνεγκε THY δικαιο- 
΄ Ν ε« sae ἣν Ἄς ΄ ,ὔ Ν / 3 / 
σύνην, Tov ἀγιάσμον, THY υἱοθεσίαν, Ta μυρία ἀγαθά: 
57 Ν Ν “ ’ ; -“ nm 3 
οἴσει δὲ καὶ TO τῆς ἀναστάσεως ὕστερον δῶρον. ἐπεὶ 
53 ε cal \ 3 A α ~~  s \ 3 lal Ν ε “΄- \ 
οὖν ἡμεῖς μὲν ἐν ὕδατι, αὐτὸς δὲ ἐν γῇ; καὶ ἡμεῖς μὲν 
A Ἀ ΄“ ε , 4 5 ΄ A 4 A _— 
κατὰ TOV τῆς ἁμαρτίας ἀρ ἐκεῖνος δὲ κατὰ τὸν τοῦ 
δθμᾶτος oo διὰ τοῦτο οὐκ εἶπε, σύμφυτοι τῷ θανάτῳ, 
ἰλλὰ τῷ ὁμοιώματι τοῦ θανάτου. 





108 USAGE OF THE CHURCH FATHERS. 





“In these benefits thou wast mmersep (sarrizep), Ὁ newly- 
enlightened ; the initiation into the grace, O newly-enlightened, 
has become*to thee an earnest of resurrection; thou hast the 
IMMERSION (BAPTISM) as a surety of the abode in heaven. Thou 
didst imitate, in the sinking down, the burial of the Master; 
but thou didst rise again from thence, before works witness- 
ing the works of the resurrection. 


EXAMPLE 188. 


The same writer, (Questions on the Psalms, Prop. 92. 

“For that the child sinks down thrice in the font, and comes 
up, this shows the death, and the resurrection on the third day, 
of Christ.” | 


EXAMPLE 189. . 


Gregory* of Nazianzus; Discourse XL., on the holy Baptism. 
“Let us, therefore, be buried with Christ by the mmersrton 





* Born about 330 after Christ. δου 








GREEK TEXT. 
Athanasii Serm. in Sanctum Pascha, 5, (ed. monach. ord. S. Bened. 
Tom. II. p. 457). 
᾿Εν τούτοις ἐβαπτίσθης τοῖς ἀγαθοῖς νεοφώτιστε, appa- 
> e . 4 
βών σοι γέγονεν ἀναστάσεως, νεοφώτιστε, ἡ τῆς χάριτος 
ie “ > a Ν 
μύησις" ἐνέχυρον τῆς ἐν οὐρανῷ διαίτης ἔχεις τὸ βάπτι- 
na n / \ 
Opa. ἐμιμήσο TH καταδύσει τοῦ δεσπότου τὸν Tadov 
> \ aie ΄ 5 a Ν -“ > / + Ν 
ἄλλα avedus παλιν ἐκεῖθεν, τὰ τῆς ἀναστάσεως Epya πρὸ 
τῶν ἔργων θεώμενος. 
Ἐϊ)υβάθιη. Quaest. in Psalmos Prop. XCII. (Tom. II. p. 327). 
\ ἈΝ a Ν , 3 al / 4 
To yap καταδῦσαι τὸ παιδίον ἐν τῇ κολυμβήθρᾳ Tpi- 
» - al ΄ 7 
Tov Kai ἀναδῦσαι, τοῦτο δηλοῖ τὸν θάνατον καὶ τὴν τριή- 


4 a ~ 
μερον avactaci τοῦ Χριστοῦ. 


Greg. Naz. Orat. XL. in sanct. baptisma (ed. Pruneus, Vol. I. p.642). 


‘al a 5 “- \ a “ Ν 
“Συνταφῶμεν οὖν Χριστῷ διὰ τοῦ βαπτίσματος, ἵνα καὶ 


OF THE CHRISTIAN RITE. 109 





(sartism), that we may also rise with him; let us go down 
with him, that we may also be exalted with him; let us come 
up with him, that we may also be glorified with him.” 


Exampie 190. 


John of Damascus,* On the orthodox Faith, book IV. ch. 9, on 
Faith and Baptism. 

“For the norerston (ΒΑΡΤΙΒΜ) shows the Lord’s death. We 
are indeed buried with the Lord by the moerston (Baprism), as 
says the holy apostle.” 





* Born about the end of the seventh century. 


EXAMPLE 191. 


The same writer; Parallels, book III. tit. iv., on Baptism, etc. 

“Israel, if he had not passed through the sea, would not 
have been delivered from Pharaoh; and thou, if thou pass not 
through the water, wilt not be delivered from the bitter tyranny 
of the Devil.” 








GREEK TEXT. 


- ’ oe “- 
συναναστῶμεν: συγκατέλθωμεν, ἵνα καὶ συνυψωθῶμεν" 
’ Nw a ee “ 
συνανέλθωμεν, ἵνα καὶ συνδοξασθῶμεν. 


Joannis Damasceni de fide orthodoxa, lib. IV. c. 9, de fide et 
baptismo (ed. Le Quien, Vol. 1. p. 259). 
To yap βάπτισμα τὸν τοῦ κυρίου θάνατον δηλοῖ. συν- 
θαπτόμεθα γοῦν τῷ κυρίῳ διὰ τοῦ βὰπείαμακον: ὡς φησιν 
ὁ θεῖος ἀπόστολος. Σ 


+. A 


Bjusdem Parallel. Lib. III. Tit. iv. de Bapt. et sacr. lavacri 
praedicat. (Vol. II. p. 387). 


‘O ᾿Ισραὴλ, εἰ μὴ παρῆλθε τὴν θάλασσαν, οὐκ ἂν ἐχω- 
ρίσθη τοῦ φαραώ- καὶ σὺ ἐὰν μὴ παρέλθῃς διὰ τοῦ ὕδα- 
τος, οὐ χωρίσθησῃ τῆς πικρᾶς τυραννίδος τοῦ διαβόλου. 


110 USAGE OF THE CHURCH FATHERS. 





EXAMPLE 192. 


Theophylact,;* Comment. on Nahum, ch. I. 

“For one morersion (Baptism) is spoken of, as also one faith, 
because of the doctrine respecting the initiation, being one in 
all the Church, which has been taught to norerse (ΒΑΡΤΙΖΕ) with 
invocation of the Trinity, and to symbolize the Lord’s death 
and resurrection by the threefold sinking down and coming up.” 





* Archbishop of Achrida, about 1070; gives the views of the old Greek inter- 
preters. 


EXAMPLE 193. 


The same writer, On the Acts of the Apostles, ch. 1:5. Com- 
menting on the words, ‘ye shall be mnersep (sarmzep) in the 
Holy Spirit, he says: 

“The word BE IMMERSED (BE ΒΑΡΤΙΖΕΡ), signifies the abundance, 
and as it were the riches of the participation of the Holy 
Spirit; as also, in that perceived by the senses, he in a manner 
has who is moersep (Baprizep) in water, bathing the whole body, 
while he who simply receives water is not wholly wetted on all 
places.” 








GREEK TEXT. 


Theophylacti Comment. in Naum cap. I. (Opera, ed. ‘de Rubeis et 
Finetti, Venet. 1763, Vol. IV. p. 221). 


ε E ‘ Ν ay , ¢ Ν , , 
ν μὲν yap εἴρηται βάπτισμα, ὥσπερ καὶ πίστις μία, 
Ἀ ye. ὦ ad “ ‘ / e Ἂ 2 / > 
dia τὸ ἐπὶ τῇ τελετῇ δηλαδὴ Soypa, ev ov ἐν πάσῃ Ek- 
, na , / a “ 7 5 / 
KAnoia, TH παραλαβούσῃ βαπτίζειν τῇ τῆς Τριάδος ἐπικλή- 
a ἈΝ a 4 \ 4 
σει, Kal τυποῦν TOY TOU κυρίου θάνατον καὶ THY ἀνάστασιν 
ον n / ’ 
τῇ τρισσῇ καταδυσει καὶ ἀναδύσει. 


Kjusdem in Acta Apost. 6.1. ὅ (Vol. III. p. 10). 
͵ n \ , e A 
‘H βαπτισθῆναι λέξις, τὴν δαψίλειαν, καὶ οἱονεὶ τὸν 
ων “ “-“ / Σ 
πλοῦτον τῆς μετουσίας τοῦ ἁγίου πνεύματος σημαίνει: ὡς 
oe eS a . ~ + e 3 [2 “ 
καὶ ἐπὶ τοῦ αἰσθητοῦ ἔχει τι ὁ βαπτιζόμενος ἐν ὕδατι, ὅλον 
A a , an / ε - ΄ > ᾽ὔ 
τὸ σῶμα βρέχων, τοῦ λαμβάνοντος ἁπλῶς ὕδωρ οὐ πάντως 
> ΄- / a 
ὑγραινομένου ἐξ ὅλων τῶν τόπων. 


OF THE CHRISTIAN RITE. 111 





EXamMpiLe 194. 


The same writer, Comment. on the Epistle to the Heb. ch. 6 : 2. 
Commenting on the words, ‘resurrection from the dead,’ he says: 

“For this takes place also in the morerston (saprism), through 
the figure of the coming up.” 


EXAMPLE 195, 


The same writer, On Rom. 6 : 5, 6. 

“For our old man, that is, wickedness, was crucified with, 
that is, in like manner with the body of Christ, was buried in 
the mmersion (BaPTisM), that the body of sin might be destroyed.” 


EXAMPLE 196. 


The same writer, Comment. on 1 Cor. 9: 2. Explaining the 
words, ‘were all baptized unto Moses in the cloud and in the 
sea,’ he says: 

“That is, they shared with Moses both the shadow beneath 
the cloud, and the passage through the sea; for seeing him first 
pass through, they also themselves braved the waters. As also 








GREEK TEXT. 
Ejusdem in Epist. ad Hebr. c. VI. 2 (Vol. II. p. 682). 

᾿Αναστάσεώς τε νεκρῶν.) Τοῦτο yap καὶ ἐν τῷ βαπτί- 
σματι γίνεται διὰ τοῦ σχήματος τῆς ἀναδύσεως. 
Ἐϊυβᾶοπι Comment. in Epist. ad Rom. ο. VI. 5, 6. (Vol. II. p. 42). 

Kai yap 6 παλαιὸς ἡμῶν ἄνθρωπος, τουτέστιν, ἡ κακία, 
συνεσταυρώθη, τουτέστιν, ὁμοίως τῷ σώματι τοῦ Χρι- 
στοῦ, ἐν τῷ βαπτίσματι ἐτάφη, ἵνα καταργηθῇ τὸ σῶμα 
τῆς ἁμαρτίας. 
Ejusdem, Comment. in I Epist. ad Cor. ο. ΓΧ. 2 (Vol. II. p. 177). 

Καὶ πάντες εἰς τὸν Μωσῆν ἐβαπτίσθησαν ἐν τῇ 
νεφέλῃ, καὶ ἐν τῇ θαλάσσῃ.) Τουτέστι, τῷ Moog ἐκοι- 
νώνησαν τῆς τε ὑπὸ τὴν νεφέλην σκιᾶς, καὶ τοῦ διόδου 


Χ 


112 USAGE OF THE CHURCH FATHERS. 





in our case; Christ having first died and risen, we also are 
ourselves, immerseD (Baprizep), imitating death by the sinking 
down, and resurrection by the coming up. ‘They were morersep 
(zaprizep) unto Moses,’ therefore, instead of: they had him as a 
founder of the type of the mmersion (Baprism); for the being 
under the cloud, and the passing through the sea, were a type 
of the moersion (Baprism).” 


EXAMPLE 197. 


The same writer, On the Epistle to the Romans, ch. 9:8. Com- 
menting on the words, ‘for at this time I will return, and Sarah 
shall have a son,’ he says: 

“Therefore, the word of God formed and begat Isaac; so 
also upon us God’s children, in the font as:in a womb, are 
uttered words of God, and they form us anew.” 








GREEK TEXT. 


a , y 5 ’, A Bia X a 4 
τῆς Oarkacons. ἰδοντες yap αὐτὸν πρῶτον διαβάντα, 
, Ν > οὖν “ “ σ Ἀν Jee 
κατετοόλμησαν καὶ αὐτοὶ τῶν ὕδατων. ἥσπερ καὶ ἐφ 

« an nw a ΄“ 3 / A , 
ἡμῶν, πρῶτον Tov Χριστοῦ ἀποθανοντος καὶ ἀναστάντος, 
/ Α > Q , A , + “ 
βαπτιζόμεθα καὶ αὐτοὶ, μιμοιμενοι τὸν θάνατον διὰ τῆς 
/ Q \ 3 ’ὔ ε \ -~ 3 ,ὔ , 
καταδύσεως, καὶ τὴν ἀνάστασιν διὰ τοῦ ἀναδυσεως. His 
Ν ad 3 3 / > Ν cal Δ 3 Ν 
τὸν Moony οὖν ἐβαπτίζοντο, ἀντὶ τοῦ, αὑτὸν ἀρχηγον 
ἐσχον τοῦ τύπου τοῦ βαπτίσματος" τύπος γὰρ βαπτίσμα- 

3 ’ Bhs A , 3 ἢ Ν \ ᾽ὔ 

TOS ἣν, τὸ τε ὑπὸ τὴν νεφέλην εἰναι, καὶ τὸ THY θάλασσαν 


διελθεῖν. 


Hjusdem Comment. in Epist. ad Rom. ο. IX. 8. (Vol. 11. p. 68). 

To οὖν ῥῆμα τοῦ θεοῦ διέπλασε τὸν ᾿Ισαὰκ καὶ ἐγέν- 
νησεν. Οὕτω δὴ καὶ ἐφ᾽ ἡμῶν τῶν τέκνων τοῦ θεοῦ, ἐν 
τῇ κολυμβήθρᾳ ὡς ἐν μήτρᾳ, ῥήματα θεῖα ἐπιλέγονται, 
κἀκεῖνα ἡμᾶς ἀναπλάττουσιν. 


: OF THE CHRISTIAN RITE. 8 





EXAMPLE 198. 


The same writer, On Heb. 10 : 26. πον 
“For our ΤΗΜΈΒΒΙΟΝ (ΒΑΡΤΙΒΜ) images the death of Christ; as, 
therefore, that was one, so also this is one.” 


EXAMPLE 199. 


The same writer, On Matt. 3:11. - 

“He will mmerse -(sarrize) you in the Holy Spirit.” That 
is, he will deluge you, ungrudgingly, with the graces of the 
Spirit.” ᾽ 


ἘΧΑΜΡΙ 200. 


The same writer, Comment.'on Luke 24 : 45-53. 

“For as he, having died; rose the third day, so also we, 
being typically buried in the water, then come up incorrupt 
as to our souls, and receiving the pledges of the incorruption 
of the body. 








GREEK TEXT. 
Kyusdem Comment. in Epist. ad Heb. c. X. v. 26 (Vol. II. p. 726). 
To yap βάπτισμα ἡμῶν τὸν θάνατον εἰκονίζει τοῦ 
Χριστοῦ: ὥσπερ οὖν ἐκεῖνος εἷς, οὕτω καὶ τοῦτο ἕν. 
Hjusdem in Matt. Comment. c. III. v. 11 (Vol. I. p. 18). 
Αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ.) Τουτέστι, 
κατακλύσει ὑμᾶς ἀφθόνως ταῖς τοῦ πνεύματος χάρισιν. 
Ejusdem Comment. in Luc. c. XXIV. vv. 45-53 (Vol I. p. 497). 


"O \ > -“ θ A 7, > , Ἵ oy 
Ὥσπερ yap ἐκεῖνος θανὼν τριήμερος ἀνέστη, οὕτω 
τ a / - ΄ 3 ’ 
καὶ ἡμεῖς ἐνθαπτόμενοι τυπικῶς τῷ ὕδατι, Eira ἀναδύνομεν 
» \ 7 Ν a - / > 7 
ἀφθαρτοι τὰς ψυχάς, καὶ τῆς τοῦ σώματος ἀφθαρσίας 

\ ε val ΄ 
τοὺς ἀῤῥαβῶνας δεχόμενοι. 


14 USAGE OF THE CHURCH FATHERS. ὃ 





ΕΧΑΜΡΙ 201. 


The same writer; On John ch. 3 : 14. 

“For the cross and the death [thereon] are a cause to us 
of the grace through the mormerston (saprism); if at least, being 
IMMERSED (BAPTIZED), We image forth the death of the Lord.” 


EXAMPLE 202. 


The same writer; on John ὃ : 4, 5. 

“For symbols of a burial and a resurrection, and an image [of 
them], are celebrated in this water; the thrice sinking down, 
symbols of the three days burial; then the man comes up, as 
did the Lord, bearing more bright and shining the garment of 
immortality, and having sunk the corruption in the water.” 


EXAMPLE 203. 


Hippolytus ;* Discourse on the holy Theophany, ii. 
“For thou hast just heard, how Jesus came to John, and was 





* A bishop (probably of Rome), near the beginning of the third century. 








GREEK TEXT. 
Hjusdem Comment. in Joannem, ὁ. III. v. 14 (Vol. I. p. 542). 
ε Ν Ν δ Ae ΄ 3) co“ a“ Ν 
O γὰρ σταυρὸς καὶ ὃ θάνατος αἴτιος ἡμῖν τῆς διᾶ 
“ / ’ 57 / \ ’ὔ 
τοῦ βαπτίσματος χάριτος, εἴγε βαπτιζόμενοι, τὸν θάνατον 
τοῦ κυρίου εἰκονίζομεν. 
Hjusdem in Joannem Comment. c. III. vv. 4, 5 (p. 540). 
Ταφῆς yap καὶ ἀναστάσεως σύμβολα καὶ εἰκὼν ἐν 
τῷ ὕδατι τούτῳ τελεῖται. αἱ τρεῖς καταδύσεις τῆς τριη- 
, a / - 3 / ¢ + od 
μέρου ταφῆς σύμβολα: Eira ἀναδύνει ὁ avOpwros ὥσπερ 
/ / a 
ὁ Κύριος, λαμπρότερον καὶ φαιδρότερον τὸ τῆς ἀφθαρ- 
, + a Ν ‘\ \ 3 , a 
σίας ἔνδυμα φορῶν, καὶ τὴν φθοραν ἐγκαταβυθίσας τῷ 


ὕδατι. 


Hippolyti Romani Orat. in sanct. Theoph. ii. (ed. de Lagarde, p. 37). 


3 a \ “ Ν 
Hkoves γὰρ ἀρτίως πῶς ἐλθὼν ὁ ᾿]ησοῦς πρὸς τὸν 


OF THE CHRISTIAN RITE. 115 





ΤἸΜΜΈΡΒΒΕΡ (ΒΑΡΤΙΖΕΡ) by him in the Jordan. O wonderful trans- 
actions! How was the boundless ‘river, that makes glad the 
city of God,’ bathed in a little water; the incomprehensible 
fountain that sends forth life to all men, and has no end, 
covered by scanty and transitory waters!” 








GREEK TEXT. 
> 4 3 a > , 3 , φ.ὺ > - φ' 
Ἰωάννην ἐν τῷ Lopdavy ἐβαπτίσθη ὑπ αὐτοῦ. ὦ παρ- 
/ ’ a , ἈΝ 
αδόξων πραγμάτων. πῶς δ᾽ ἀπερίγραπτος ““ποταμὸς ὁ 
3 / \ / “ “>? 3 > / A 3 / 
εὐφραίνων τὴν πόλιν Tov θεοῦ ἐν ὀλίγῳ ὕδατι ἐλούετο, 
« " 7 A e \ 4 “a > 7 
ἡ ἀκατάληπτος πηγὴ ἡ ζωὴν βλαστάνουσα πᾶσιν ἀνθρώ- 
\ A κ 

ποις καὶ τέλος μὴ ἔχουσα ὕπο πενιχρῶν καὶ προσκαίρων 
ε 4 > ’ 
ὑδάτων ἐκαλύπτετο. 


116 USAGE OF THE CHURCH FATHERS. 





Examples from the Christian Fathers, who wrote in the Latin language. 





EXAMPLE 204. 


Tertullian ;* On the Resurrection of the Body, ch. 47. Quoting 
Rom. 6 : 8, he says: 

“Know ye not, that so many of us as were immersed into 
Christ Jesus, were immersed into his death?” 





* Born about the middle of the second century; a presbyter at Carthage. 


EXAMPLE 205. 


The same passage (a few lines below). 
“For by an image we die in baptism; but we truly rise in 
the flesh, as did also Christ.” 


EXxamMpLe 206. 


The same writer; Against Praxeas, ch. 26. Speaking of the 
Saviour’s command, in Matt. 28:19, he says: 

“And last of all, commanding that they should immerse into 
the Father, and the Son, and the Holy Spirit.” 








Latin, TEx. 


Tertulliani de Resurrectione Carnis, c. XLVI. (ed. Oehler, 
Vol. II. p. 528). 


An ignoratis quod quicunque in Christum Jesum tincti sumus, 
in mortem ejus tincti sumus? 


Ibidem. | 
Per simulacrum enim morimur in baptismate, sed per veri- 
tatem resurgimus in carne, sicut et Christus. 
Kjusdem adversus Praxean, c. XX VI. (Vol. II. p. 690). 


Et novissime mandans ut tinguerent in patrem et filium et 
spiritum sanctum. 


OF THE CHRISTIAN RITE. 117 





EXAMPLE 207. 


The same writer; On the Soldier’s Crown, ch. 3. 
“Then we are three times immersed, answering somewhat 
more than the Lord prescribed in the Gospel.” 


EXAMPLE 208. 
The same writer; On Public Shows, ch. 4. 
“When, entering into the water, we profess the Christian 
faith, in words of his own law.” 


* ExampLe 209. 
The same writer ; On Baptism, ch. VII. 
“As of baptism itself there is a bodily act, that we are im- 
mersed in water, a spiritual effect, that we are freed from sins.” 


EXAMPLE 210. 
Armibrose ΤῈ On the Sacraments, book II. ch. 7. 
“Thou wast asked: Dost thou believe in God the Father 
almighty? Thou saidst, I believe; and thou didst sink down, 
that is, wast buried.” 





* Bishop of Milan; born about 340. 








Latin Text. 


Hjusdem de Corona Militis, ο. iii. (Vol. I. p. 421). 
Dehinc ter mergitamur, amplius aliquid respondentes quam 
Dominus in evangelio determinavit. 


Hjusdem de Spectaculis, ο. IV. (Vol. I. p. 24). 


Cum aquam ingressi christianam fidem in legis suae verba 
profitemur. 


Ejusdem de Baptismo, c. VII. (Vol. I. p. 626). 


Quomodo et ipsius baptismi carnalis actus, quod in aqua 
mergimur, spiritalis effectus, quod delictis liberamur. 


Ambrosii de Sacram. lib. II. c. vii. (ed. monach. ord. S. Bened. 
Vol. II. col. 359). 
Interrogatus es: Credis in Deum Patrem omnipotentem? 
Dixisti: Credo; et mersisti, hoc est, sepultus es. 


118 USAGE OF THE CHURCH FATHERS. 





EXAMPLE 211. 


The same Work, book HI. ch. I. 1. 

Yesterday we discoursed respecting the font, whose appear- 
ance is, as it were, a form of sepulchre; into which, believing in 
the Father, and the Son, and the Holy Spirit, we are received 
and submerged, and rise, that is, are restored to life.” 


EXAMPLE 212. 


The same Work, book III. ch. I. 2. 

“What then is a resurrection, except when we rise again 
from death to life? So then also in baptism, since there is a 
similitude of death, without doubt, whilst thou dost sink down 
and rise again, there is a similitude of the resurrection.” 


EXAMPLE 213. 


The same Work, book II. ch. 6, 19. On baptism, (in allusion 
to the words, ‘dust thou art,’ etc.) 

Hear then; for that in this age also the bond of the Devil 
might be loosed, it has been found how a living man might die, 
and living rise again. What is ‘living’? This is the living 








Latin ΤΈΧΤ. 
Hjusdem lib. III. ο. I. 1 (Vol. Π. col. 361). 


Hesterno die de fonte disputavimus, cujus species veluti quae- 
dam sepulchri forma est; in quem, credentes in Patrem et 
Filium et Spiritum sanctum, recipimur et demergimur et surgi- 
mus, hoc est, resuscitamur. 


Hjusdem lib. IIT. ο. I. 2 (Vol. Il. col. 361). 


Ergo resurrectio quid est, nisi quando de morte ad vitam 
resurgimus? Sic ergo et in baptismate, quoniam similitudo 
mortis est, sine dubio dum mergis et resurgis, similitudo fit 
resurrectionis. 


Hjusdem lib. 11. c. vi. 19 (Vol. II. col. 359). 


Audi ergo; nam ut in hoe quoque saeculo nexus diaboli 
solveretur, inventum est quomodo homo vivus moreretur, et vivus 
~esurgeret. Quid est vivus? Hoc est vita corporis vivens, cum 


OF THE CHRISTIAN RITE. 119 





life of the body, when it came to the font, and was immersed 
into the font. What is water, except of earth? The divine 
sentence is satisfied, therefore, without the stupor of death. In 
that thou sinkest down [art immersed], that sentence is dis- 
charged, ‘earth thou art, and into earth shalt thon go.’ The 
sentence being fulfilled, there is room for the blessing, and for 
the divine remedy. Water then is of earth; but the capability 
of our life did not allow that we should be covered with earth, 
and rise again from the earth. Moreover, earth does not cleanse, 
but water cleanses; therefore the font is as a sepulchre.” 


EXAMPLE 214. 


The same Work, book IT. ch. vit. 23. 

“That as Christ died, so also thou mayest taste of death ; 
as Christ died to sin, and lives to God, so also thou maiyont 
be dead to the former allurements of sins, through the sacrament 
of baptism, and rise through the grace of Christ. It is there 
fore a death, but not in the verity of corporeal death, but in a 
similitude ; for when thou sinkest down, thou dost take on a 
similitude of death and burial.” 








Latin Text. δὲν 


veniret ad fontem, et mergeretur in fontem. Quid est aqua, nisi 
de terra? Satisfit ergo sententiae coelesti sine mortis stupore. 
Quod mergis, solvitur sententia illa: ἔφυγα es, ef in terram ibis; 
impleta sententia, locus est beneficio remedioque coelesti. Ergo 
aqua de terra, possibilitas autem vitae nostrae non admittebat 
ut terra operiremur, et de terra resurgeremus. Deinde non terra 
lavat, sed aqua lavat; ideo fons quasi sepultura est. 


Ejusdem lib. II. c. vii, 23. (Vol. IL. col. 360). 


Ut quomodo Christus mortuus est, sic et tu mortem de- 
gustes: quomodo Christus mortuus est peccato, et Deo vivit; 
ita et tu superioribus illecebris peceatorum mortuus sis per 
baptismatis sacramentum, et surrexeris per gratiam ‘Christi. 
Mors ergo est, sed non in mortis corporalis veritate, sed in si- 
militudine ; cum enim mergis, mortis suscipis et sepulturae si- 
militudinem. 


120 USAGE OF THE CHURCH FATHERS. 





EXAMPLE 215. 


Jerome,;* Comment. on the Epist. to the Ephesians, book IT. ch. 
4 (on ch. 4 : 5). 

“And thrice we are immersed, that there may appear one 
sacrament of the Trinity.” 





* Born in the year 331. 


EXAMPLE 216. 


Alcuin ;* Epistle XC. to the brethren at Lyons. 

“To us it seems indeed, according to our feeble judgment, 
that as the inner man is formed anew after the image of his 
Maker, in the faith of the holy Trinity, so the outer man should 
be washed with a trine immersion; that what the Spirit invisi- 
bly works in the soul, that. the priest may visibly imitate in 
water.” 





* Born 735; founder of christian education and schools in France, under 
Charlemagne. 


EXAMPLE 217. 
The same Epistle. Speaking of the christian rite of baptism, 
he says: 
“That you may know the things signified by this most sacred 


O15 








Latin TExt. 


Hieronymi Comment. in epist. ad Eph. lib. 11, c. iv. 
(ed. Vallarsius, Vol. VII. p. 610). 


Kt ter.mergimur, ut Trinitatis unum appareat sacramentum. 
Alcuini Epist. XC. ad Fratres Lugdunenses (ed. Migne, Vol. I. 
col. 291). 


Nobis «vero juxta parvitatem ingenioli nostri videtur, ut 
sicut interior homo in fide sanctae Trinitatis ad imaginem sui 
conditoris. reformandus est, ita et exterior trina mersione abluen- 
dus esse: ut quod invisibiliter Spiritus operatur in anima, hoc 
visibiliter sacerdos imitetur in aqua. 


Hjusdem (col. 292). 


Ut vero cognoscatis hujus sacratissimi mysterii significationes, 


OF THE CHRISTIAN RITE. 121 





mystery, according to the understanding of the» holy’ Fathers 
and the statutes of the Church, I will show to your love the 
same sacraments, with the catholic interpretation.” 


After a full description and explanation of the pevininery ceremonies, he 
adds : 


“And so, in the name of the holy Trinity, he is ss ts with 
a trine submersion.” 








Latin Text. 


juxta sanctorum Patrum intelligentiam et statuta ecclesiastica, 


vestrae -charitati eadem sacramenta catholica interpretatione 
ostendam. 


Et sic in nomine sanctae Trinitatis trina submersione baptiza- 
tur. 


122 USAGE OF THE CHURCH FATHEns. 





Il. 


_ Where the christian rite, or what is implied in it, is applied for purposes of 
illustration or comparison. 





The Christian Fathers, in their expositions of the Scriptures, are fond of 
tracing allusions to this rite in the language of the Old Testament. Of this 
practice, one specimen must suffice. 


EXAMPLE 218, 


Basil (the Great) ;* Discourse on Ps. 28 (Ps. 29 : 8). 

“*The Lord dwells in the flood.’ <A flood is an inundation 
of water, concealing all that lies beneath, and cleansing all that 
was before polluted. The grace of the mmersion (Baptism), there- 
fore, he calls a flood; so that the soul, washed from sins, and 
cleansed from the old man, is henceforth fitted for a habitation 
of God in the spirit.” : 





* See the remark on Example 181. 





The idea of: cleansing, associated with the christian rite of immersion in water, 
naturally suggested comparison with the Jewish rites of purification, especially 
by water; and hence the ‘Christian Fathers treat these ritual purifications as 
types, foreshadowing the grace (mark the word!) to be imparted through the 
cbristian rite. 








GREEK TEXT. 
Basilii Magni Hom. in Ps. XXVIII. (ed. Garnier, Vol. I. p. 128). 


/ A Ν. rn \ 
Kupiges TOV κατακλυσμὸν κατοικεῖ.) Gi ait ὕδα- 


τός ἐστιν ἐπίκλυσις ἐξαφανίζοντος πᾶν τὸ ὑποκείμενον, 
καὶ καθαρίζοντος ἅ ἅπαν τὸ προεῤῥυπομένον. τὴν οὖν τοῦ 


βαπτίσματος χάριν κατακλυσμὸν ὀνομάζει. ὥστε τὴν 
3 / \ “ ‘ 
᾿ ἀποπλυναμένην Ta ἁμαρτήματα ψυχὴν, Kal ἀποκαθῃρα- 
’ \ \ yf 3 / 3 \ Ἀ 
μένην τὸν παλαιὸν ἄνθρωπον, ἐπιτηδείαν εἶναι λοιπὸν πρὸς 
4 a - / 
κατοικητήριον Tov θεοῦ ἐν πνεύματι. 


$ 


OF THE CHRISTIAN RITE. 123 





EXAMPLE 219. 

Cyrill;* Archbishop of Alexandria ; on Isaiah, book I. Discourse i. 
(on ch. 1 : 16). 

Speaking of the point just before stated by him, viz. that 
“men are justified, not by works of law, but through faith and © 
the newersion (Baprism),” he says: 

“ And this the ancient law figured to them as in shadows, and 
preached before the grace which is through the holy norrsioy 
(BaprisM).” , 





* Born towards the close*of the fourth century; made Patriarch of Alex- 
andria in 412. 

EXAMPLE 220. 

Theophylact ;* Comment. on John ch. 5 : 1-4. 

“For since an moersion (Baptism) was to be given, having 
much efficacy, and quickening souls, God prefigures the moverston 
(saptism) in the Jewish rites; and gives them also water cleans- 
ing away pollutions, not properly being but accounted such, as 
those from the touching of a dead body or of a leper, or other 
such like things.” 





* See the remark on Example 192. 








os 


GREEK TEXT. 
Cyrilli Archiep. Alex. in Es. lib. I. Orat. i. (ed. Auberti, Vol. IT. 
p. 17). 
Τοῦτο καὶ 6 πάλαι νόμος αὐτοῖς ὡς ἐν σκιαῖς διετύπου, 
καὶ προανεκήρυττε τὴν χάριν τὴν διὰ τοῦ ἁγίου βαπτί- 
σματος. 


Theophylacti in Joannem Comment. cap. V. 1-4 (Vol. I. pp. 567-8). 
A 

᾿Επεὶ yap ἔμελλε βάπτισμα δίδοσθαι πολλὴν ἔχον 

δυνάμιν, καὶ ζωοποιοῦν τὰς ψυχὰς, προζωγραφεῖ Θεὸς τὸ 
, 3 iy - oA Ν / \ ἊΨ > 

βάπτισμα ev τοῖς ᾿Ϊουδαϊκοῖς, καὶ δίδωσι μεν καὶ ὕδωρ av- 
“κ᾿. : a A 5 , a > A a 

τοῖς καθαῖρον μολυσμοὺς οὐ κυρίως ὄντας, adda δοκοῦν- 
Ν > “ἡ “ - a 

τας, οἷον τοὺς ἀπὸ τοῦ ἅψασθαι νεκροῦ, 7 λεπροῦ, Kal τῶν 

τοιούτων ἑτέρων" 


eX 


124 USAGE OF THE CHURCH FATHERS. 





EXAMPLE 221. 


Cyrill (just quoted), Comment. on Isaiah, book I. Disc. iii. (on 
ch. 4:4). Explaining the words, ‘by the spirit of burning,’ he 
Says : 

“But the spirit of burning we call the grace in the holy 
IMMERSION (Baptism), produced in us not without the Spirit. For 
we have been iersep (Baprizep) not in mere water; but neither 
with the ashes of a heifer have we been sprinkled, for the 
cleansing of the flesh alone, as says the blessed Paul; but in 
the Holy Spirit, and a fire that is divine and mentally discern- 
ed, destroying the filth of the vileness in us, and consuming away 
the pollution of sin.” | 


- With this example should be connected the following : 


EXAMPLE 222. 


The same writer ; On worshipping in spirit and in truth, book XII. 

“For we are mmersep (Baptized), not into fire perceptible by 
the senses, but in the Holy Spirit, like fire consuming away 
the pollution in souls.” 








GREEK TEXT. 
Cyrilli Arcmep. Alex. Comment. in Is. lib. I. Orat. ΠῚ, (Vol. IT. 
p. 76). 
ΗΝ ὁ . a \ \ eee a (ee de 
Kavoews δὲ πνεῦμα φαμεν τὴν ἐπὶ τῷ ayi@ βαπτί- 
σματι χάριν οὐ δίχα πνεύματος ἐν ἡμῖν γινομένην. βεβα- 
/ \ \ ’ > “ a > > I o\ “- 
πτίσμεθα μὲν yap οὐκ ἐν ὕδατι γυμνῷ, GAA οὐδὲ σποδῷ 
/ soe , ἈΝ a 
δαμάλεως ἐῤῥαντίσμεθα δὲ πρὸς μόνην τὴν τῆς σαρκός 
/ « - a 3 
καθαρότητα, καθά φησιν ὁ μακάριος “Παῦλος, ἀλλ᾽ ἐν 
πνεύματι ἁγίῳ, καὶ πυρὶ τῷ θείῷ καὶ νοητῷ, τοὺς τῆς 
δ δ / ‘al e d “ e 
ἐν ἡμῖν φαυλότητος δαπανῶντι ῥύπους, καὶ τὸν τῆς ἁμαρ- 
> / 
τίας ἐκτήκοντι μολυσμοὸν. 


Kjusdem de Adorat. in Spiritu et Verit. lib. XII. (Vol. I. p. 486). 


— / \ b 3 a 5 Ν 3 5 > « 7 
᾿ «“Βεβαπτίσμεθα γὰρ οὐκ εἰς πῦρ αἰσθητὸν, ἀλλ᾽ ἐν ἁγίῳ 
Tr / Ν , ΕῚ / \ 3 a / 
“Πνεύματι, πυρὸς δίκην ἐκτήκοντι τὴν ἐν ψυχαῖς wodvopor. 


OF THE CHRISTIAN RITE. 125 





EXAMPLE 223. 


The same writer ; Comment. on John, book XII. (on ch. 19 : 34). 

“With a spear they pierce his side, and it poured forth blood 
mixed with water; as though God, for us, made that which was 
done an image and a kind of first-fruits of the mystic blessing, 
and of the holy norersion (Baptism); for Christ’s verily, and from 
- Christ, is the holy mmmerston (sarrism), and the virtue of the mys- 
tic blessing arose for us out of the holy flesh.” 

The allusion here is to the two elements of expiation and cleansing, blood said 
water. ‘These, gushing forth from the Saviour’s side, were an image, and a kind 
of first-fruits (an earnest, or assurance) of the holy mmersion, through which 
the mystic blessing (of pardon and sanctification) was to be imparted, and all 
whose virtue proceeded from his consecrated body. 





The grounds for using the element of water are explained; as in the two 
following examples, 


EXAMPLE 224. 


Cyrill,* Bishop of Jerusalem, Instruction III. on Baptism, v 
“But if one desires to know why through water, and not 
through another of the elements, the grace is given, let him 





* See the remark on Example 176. 








GREEK TEXT. 
Ejusdem Com. in Joannem lib. XII. (Vol. IV. p. 1074). 
Aoyyn διανίττουσι τὴν πλευρὰν, ἡ δὲ μεμιγμένον 
ὕδατι τὸ αἷμα διέβλυσε, τῆς μυστικῆς εὐλογίας, καὶ τοῦ 
ἁγίου βαπτίσματος, εἰκόνα καὶ ἀπαρχὴν ὥσπέρ τινα τιθέν- 
τος ἡμῖν τοῦ Θεοῦ τὸ γεγενημένον. Χριστοῦ γὰρ ὄντως 
ἐστὶ καὶ παρὰ Χριστοῦ τὸ ἅγιον βάπτισμα, καὶ τῆς μυστι- 
κῆς εὐλογίας ἡ δυνάμις ἐκ τῆς ἁγίας ἡμῖν ἀνέφυ σαρκός. 
_ Cyrilli Archiep. Hierosol. Cateches. III. de Baptismo V. (ed. Tout- 
tée, p. 41). 
Εἰ δέ τις ποθεῖ γνῶναι, διὰ τί dt ὕδατος, καὶ μὴ δὲ 


δ᾽. al 7 ς ΄ 7 \ ΤΑ 
ἑτέρου τῶν στοιχείων͵ ἡ χάρις δίδοται, Tas θείας γραῴας 


126 USAGE OF THE CHURCH FATHERS. 





take up the divine Scriptures and he will find. For water is 
a great thing, and the noblest of the four elements of the world 
that appear.” 


EXAMPLE 225. 


John of Damascus, On Faith and Baptism (On the orthodox Faith, 
book IV. ch. 9). See the remark on Example 190. 

“For from the beginning, the Spirit of God moved upon the 
waters; and of old the Scripture testifies to water, that it is 
cleansing. In Noah’s age God deluged the sin of the world 
by water. By water every one unclean, according to the law, 
is cleansed, even the garments themselves being washed with 
water... . And almost all things, according to the-law, are 
cleansed with water. For the things seen are symbols of those 
apprehended by the mind.” 


A. few lines below, he says of the Saviour’s baptism: 


“He [Christ] is mersep (sarrizep), not as himself needing 








GREEK TEXT. 
‘ A ε ’ὔ , 4 \ a 
ἀναλαβων evpnoe. Μέγα yap τι τὸ ὕδωρ, καὶ τῶν τεσ- 
’ “ / “ ’ A 4 
σάρων τοῦ κόσμου στοιχείων τῶν φαινομένων TO KaAAL- 
στον. ᾿ 


Joannis Damasceni de fide orthodoxa, lib. IV. ο. 9 (p. 260). 


3 3 > “ \ a a ἴω 2 3 ’ὔ 

Ar ἀρχῆς γὰρ πνεῦμα θεοῦ τοῖς ὕδασιν ἐπεφέρετο 
καὶ ἄνωθεν ἡ ἰ τῷ vO ὃς ἐ θαρτή- 
καὶ ἄνωθεν ἡ γραφὴ μαρτυρεῖ τῷ ὕδατι, ὡς ἐστι καθαρτὴ 

ϑὲν “a > ὦ ε \ Ν \ ε / 

prov. ἐπὶ Νῶε de ὕδατος ὁ θεὸς τὴν κοσμικὴν ἁμαρτίαν 

’; > σ ω 3 ¥ \ \ / 
κατέκλυσε. δι ὕδατος πᾶς ἀκάθαρτος κατὰ τὸν νόμον 

» “« a . ad 
καθαίρεται, καὶ αὐτῶν τῶν ἱματίων πλυνομένων τῴ ὕδα- 
γ Ν a 4 \ / fod 

τι. ... Kai σχεδὸν ἀπαντα κατὰ τὸν νόμον ὕδατι Kaba- 


ρίζεται: τὰ γὰρεδρατὰ σύμβολα τῶν νοουμένων εἰσιν. 
(Ibidem). 


1 s \ Ν / . 
απτίζεταὶ δὲ οὐχ ὡς αὐτὸς χρήζων καθάρσεως, ἀλλὰ 


OF THE CHRISTIAN RITE. 127 





cleansing, but appropriating my cleansing, that he may whelm 
sin, and bury all the old Adam in the water.” 





The exhortations to personal holiness in the Old Testament, founded on the 
Jewish ritual purifications (as in Isaiah 1 : 16-20), they apply to the christian 
rite as being first fulfilled in the grace therein imparted. 


EXAMPLE 226. 


Hippolytus ;* Discourse on the holy Theophany, x. After quot- 
ing Is. 1 : 16-19, he says: 

“Thou sawest, beloved, how the prophet foretold the cleans- 
ing of the holy IMMERSION (saptism). For he who goes down 
with faith into the bath of regeneration, is arrayed against the 
evil one, and on the side of Christ; he denies the enemy, and 
confesses Christ to be God; he puts off bondage, and puts on 
sonship; he comes up from the norerston (Baptism), bright as 
the sun, flashing forth the rays of righteousness. But greatest 
of all, he comes up a son of God, and a fellow-heir with Christ.” 





* See the remark on Example 203. 








GREEK TEXT. 
‘ ee > , , “ , Ν 
τὴν ἐμὴν οἰκειούμενος κάθαρσιν, .... ἵνα κλυση τὴν 
ε ’ \ ΄ \ Ν > \ 3 ΄ὔ Ὁ 
ἁμαρτίαν, καὶ πάντα τὸν πάλαιον Αδαμ ἐνθαψὴ τῳ 
ὕδατι. 
Hippolyti Romani Orat. in Sanct. Theoph. X. (ed. de Lagarde 
p- 42). 
Eié 3 , “ ras ε ad \ a f 
OES, AYATNTE πῶς προεῖπεν ὁ προφητὴς τὸ τοῦ βαπτί- 
, ε Ν U \ > 
σματος καθάρσιον. ὃ yap καταβαίνων μετὰ πίστεως εἰς 
Χ “ » / A , a ca 
TO τῆς ἀναγεννήσεως λουτρὸν διατάσσεται TH πονηρῷ, 
’ \ ΄“ ΄“ ΄. 
συντάσσεται δὲ τῷ Χριστῷ. ἀπαρνεῖται τὸν ἐχθρόν, 
: λ a δὲ \ \ 3 4 , > , \ 
ὁμολογεῖ δὲ τὸ θεὸν εἶναι τὸν Χριστόν. amodrverar τὴν 
ὃ r , > δύ δὲ \ ς / er .. οκ( - 
ουλείαν, ἐνδύεται δὲ τὴν υἱοθεσίαν, ἀνέρχεται ἀπὸ τοῦ 
’ ἈΝ a 
βαπτίσματος λαμπρὸς ὡς ὁ ἥλιος, ἀπαστράπτων Tas τῆς 
΄ > a Ν A 4 ; “ 
δικαιοσινης ἀκτῖνας. τὸ δὲ μέγιστον, ἄνεισιν vios θεοῦ 
καὶ συγκληρονόμος Χριστοῦ. 


128 USAGE OF THE CHURCH FATHERS. 





EXAMPLE 227. 


Justin Martyr ;* Dialogue with a Jew, xiv. After saying 
“Through the bathing, therefore, of repentance and of the 
knowledge of God, which has been instituted for the iniquity 
of God’s people, (as Isaiah cries), we believed, and we make 
known that this is that maersion (ΒΑΡΤΙΒΜ) which he proclaimed, 
which alone is able to cleanse those who repent, that this is 
the water of life. What cisterns ye have dug out for your- 
selves are broken, and are useless to you;” he adds: 

“For what is the benefit of that mmerston (ΒΑΡΤΙΞΜ), which 
makes bright the flesh and the body only? Be mmersep (Barrizep) 
as to the soul, from anger and from covetousness, from envy, 
from hatred; and behold the body is clean.” 





* See the remark on Example 131. 





They distinguish between the mere outward form of the rite, and the inward 
work wrought in the soul. 


EXAMPLE 228. 


Cyrill,* Bishop of Jerusalem ; Preface to the Instructions. 
“Simon also, the Magian, once came to the bath. He was 
IMMERSED (BaprizeD), but he was not enlightened; and the body 





* See the remark on Example 176. 








GREEK TEXT. 
Justini Martyris Dial. cum Tryphone, XIV. (ed. Otto, Vol. I. P. i. 
p. 48). 

Ti yap ὄφελος ἐκείνου τοῦ βαπτίσματος, ὃ τὴν σάρκα 
καὶ μόνον τὸ σῶμα φαιδρύνει; Βαπτίσθητε τὴν ψυχὴν 
᾿ ἀπὸ ὀργῆς καὶ ἀπὸ πλεονεξίας, ἀπὸ φθόνου, ἀπὸ μίσους" 
᾿ καὶ ἰδοὺ τὸ σῶμα καθαρόν ἐστι. 

Cyrilli archiep. Hierosol. Praef. Cateches. (ed. Milles, p. 2). 


nr “ “ ’, 3 / 
Προσῆλθέ ποτε καὶ Σίμων τῷ λουτρῷ ὃ μάγος" ἐβαπτί- 

» ᾽ : . Ν \ la ΒΩ vA 
σθη, ἀλλ᾽ οὐκ ἐφωτίσθη: Kai τὸ μὲν σῶμα ἐβαψεν ὕδατι, 


OF THE CHRISTIAN RITE. 129 





‘indeed he dipped in water, but the heart he did not enlighten 
by the Spirit. And the body went down indeed, and came up; 
but the soul was not buried with Christ, nor was raised with 
him.” 





From the idea of cleansing, associated with immersion in water, they call 
Christ’s expiatory death an mimerRsion (Baptism), not only as an expression of 
overwhelming suffering (Mark 10 : 38, 39, Luke 12 : 50), but also because by 
it he cleansed from sin. So in the following example, in which both allusions 
are distinctly recognized. 


* EXAMPLE 229. 


Chrysostom;* on the petition of the sons of Zebedee, V. (On the 
words, ‘Can ye drink,’ etc.). 

“Here calling his cross and death a cup and an ΙΜΜΈΒΒΙΟΝ 
(ΒΑΡΤΙΒΜ) ; a cup, because he drank it with pleasure ; an ΙΜΜΈΒΒΙΟΝ 
(saprism), because by it he cleansed the world. And not because 
of this only, but also because of the facility of the resurrection. 
For as he who is mmersep (saprizep) with water, rises again 
with great ease, not at all hindered by the nature of the waters ; 





* See the remark on Example 184. 








GREEK TEXT. 
A , ’ . 
τὴν δὲ καρδίαν οὐκ ἐφώτισε Πνεύματι: καὶ κατέβη μὲν 
cat A \ 4 
TO σῶμα, καὶ ἀνέβη: ἡ δὲ ψυχὴ ov συνετάφη Χρίστῳ, 
οὐδὲ συνεγέρθη. 


Chrysostomi de Petit. fil. Zebed. VII. (ed. Montf. Vol I. p. 521). 


, 3 cal \ 4 a ἈΝ Ν 

ITornpiov ἐνταῦθα καὶ βάπτισμα καλῶν τὸν σταυρὸν 
Ν ε “ Ν Ν θ 4 ε , \ 3 δὴ θ᾽ 
τὸν ἑαυτοῦ, καὶ τὸν θανατον: ποτήριον μεν, ἐπειδὴ με 
e “ ΞΕΟΝ νι 4 ΄ - Fer > > a \ > 
ἡδονῆς αὐτὸν emnet, βαπτισμα O€, ὃτι OL αυὐτοῦ THY οἰκου- 
, : fae > Ν “ \ 7 3 Ν Ν \ \ 
μένην ἐκάθηρεν: ov διὰ τοῦτο δὲ povoy, ἀλλα καὶ διὰ THY 
> , “ > 4 a Ν ε , 
εὐκολίαν τῆς ἀναστάσεως: ὥσπερ γὰρ ὃ βαπτιζόμενος 
“ \ “ > “a > , 2 OQ\ co Ὲ 
ὕδατι, μετὰ πολλῆς ἀνισταται τῆς εὐκολίας, οὔδεν ὑπὸ 


᾿ a , - ε Ἄ , σ Χ - εὐ. > 
TS φυσεως τῶν ὑδάτων κωλυόμενος, οὕτω καὶ αὐτὸς εἰς 
I 


130 USAGE OF THE CHURCH FATHERS. 





so also he, having gone down into death, with greater ease came 
up; for this cause he calls it an mversion (Baptisw). But what 
he says is to this effect: ‘Can ye be slain, and die?’ For 
now is the time for these, deaths, perils, and toils.” 





In like manner, they use this word of the sufferings shared with Christ by 
his followers, which they called an mmerston (in suffering) “by blood,” and “ by 
martyrdom ;” ascribing to this figurative immersion in suffering the same cleans 
ing efficacy, as to the literal immersion in water. 


EXAMPLE 230. 


The same writer; Discourse vi, on Saint Lucian, the Martyr. 

“And wonder not, if I call the witness [the martyrdom] an 
immersion (Baptism). For here, also, the Spirit hovers over with 
great fullness, and there is a taking away of sins, and a cleans- 
ing of the soul wonderful and strange; and as they who are 
immersed are bathed with water, so are they who witness [who 
are martyrs], with their own blood.” 


EXAMPLE 231. 


John of Damascus ;* On the orthodox faith, book iw. ¢. 9, on 
faith and baptism. 





* See the remark on Example 190. 








GREEK TEXT. 


’ Ν \ , » ’ “- » / Ἁ 
θάνατον καταβαᾶς, μετὰ πλείονος ἀνέβη τῆς εὐκολίας" δια 
a , ιν". lad fod A /, nn , 3 
τοῦτο βάπτισμα αὐτὸ καλεῖ. ὃ δὲ λέγει τοιοῦτον ἐστι" 
, o Ν 3 vad / \ σ Ἁ 
δύνασθε σφαγῆναι, καὶ ἀποθανεῖν; τούτων yap ὁ καιρος 

“ ’ Ν / / 
νῦν, θανάτων, καὶ κινδύνων, καὶ πόνων. 
Hjusdem Hom. in 5. Lucianum Martyrem, II. (Vol. IT. p. 520). 
N \ Δ » ΄, \ ΄ > 7 
Kai μὴ θαυμάσητε, εἰ βάπτισμα To μαρτύριον exade- 
Ν x > “ Ν “ Ν “ a 2 
σα, καὶ yap ἐνταῦθα τὸ πνεῦμα μετὰ πολλῆς ἐφίπταται 
a 7 AQ ε / > 7 Ν lal 
τῆς δαψιλείας, Kal ἁμαρτημάτων ἀναίρεσις, καὶ ψυχῆς 
,ὔ Ν / 4 Ol: 
γίνεται καθαρμὸς θαυμαστός Tis Kal παράδοξος" Kal ὥσπερ 
ε / a fod “ ε a a 
οἱ βαπτιζόμενοι τοῖς ὕδασιν, οὕτως οἱ μαρτυροῦντες τῷ 
950), , e 
ἰδίω λούονται αἵματι. 


OF THE CHRISTIAN RITE. 131 





“Seventh, that which is by blood and martyrdom, with which 
Christ himself for us was nmersep (Barrizep), as exceedingly au- 
gust and blessed, such as is defiled by no subsequent pollutions.” 


EXAMPLE 232. 

Hilary;* Bishop of Poictiers, on Ps. 118 (119), letter III. 5. 

“There is reserved, therefore, so far as we may judge, a cleans- 
ing of that perfected purity, even after the waters of baptism ; 
[viz.] that which sanctifies us by the coming of the Holy Spirit ; 
that which refines us with the fire of judgment; that which 
through the infliction of death will purge from the carrion 
stain and: fellowship ; “that which by the suffering of martyr- 
dom will wash away with devoted and faithful blood. - 





In the same figurative sense, they use it of whatever was supposed to haye 
an atoning or expiatory virtue, as penitence and tears. So in the two following 
examples; in the first of which, the literal immersion in water is expressly dis- 
tinguished from this figurative application of it. : 

EXAMPLE 233. 
Athanasius " Questions, LXXII. (to Prince Antiochus). 
“For it is proper to know, that, in like manner with the 


* Born about the end of the third century. 7 See the remark on Ex. 187. 











GREEK AND Latin TEXxt. 
Joannis Damasceni de Fide orthodoxa, lib. IV. c. 9, de fide et 
baptismo (ed. Lequien, Vol. I. p. 266). 
σ Χ > ¢ Ν , σ Ν ἃς. Ἃ; ε 
Ἔβδομον, τὸ dt αἵματος καὶ μαρτυρίου ὅ καὶ αὐτὸς ὃ 
Χοιστὸς ὑπὲρ ἡμῶν ἐβαπτίσατο, ὡς λίαν αἰδέσμον καὶ 
μακάριον, ὅσον δευτέροις οὐ μολύνεται ῥύποις. 


Hilarii Pictavorum episc. Tract. in CXVIII. Psal. lit. iii. (ed. 
monach. ord. S. Bened. col. 259). 


Est ergo, quantum licet existimare, perfectae illius emundatio 
puritatis etiam post baptismi aquas reposita : quae nos sancti 
Spiritus sanctificet adventu, quae judicii igni nos decoquat, quae 
per mortis injuriam a Jabe morticinae et societate purgabit, quae 
martyrii passione devota ac fideli sanguine abluet. 


Athanasii Quaest. ad Antioch. LX XIII. (ed. monach. ord. S. Bened. 
Vol. II. p. 286). 


A ma) \ ἰδέ σ € / ~ B ze : « “-“ 
εἰ γὰρ €LOEVAL, OTL OMOLWS τοῦ βαπτισμᾶατος ἢ τῶν 


132 USAGE OF THE CHURCH FATHERS. 





mmMersion (Barris), the fountain of tears cleanses man. Where- 
fore many, having defiled the holy morerston (ΒΑΡΤΙΒΜ) by offences, 
were cleansed by tears and declared just.” 

Of course, the ‘ fountain of tears’ does not represent the baptismal rite; for, 
from this it is expressiy distinguished. It is, therefore, an immersion only in 
a figurative sense, as having, through the same imparted grace, the same cleans- 


ing effect as the literal ἸΜΜΈΒΒΙΟΝ in water. In this figurative sense the word 
is used in the following extract. 


EXAMPLE 234, 

The same writer; in the same passage. 

“Three moersions (Baptisms), purgative of all sin. whatever, 
God has bestowed on the nature of men. I mean, that of 
water ; and again, that by the witness of one’s own blood; and 
thirdly, that by tears, in which also the harlot was cleansed.” 





This word became, necessarily, a technical designation of the christian rite ; but 
without losing its proper literal significance, as has already been shown by many 
of the foregoing extracts, and as may be seen in the two following examples. 


EXAMPLE 235. 
Apostolic Canons ;* Can. L. 
“Tf any bishop, or presbyter, shall not perform three momrsions 





* As early as the fifth century. 








GREEK TExt. 
, \ , Ν ” , ΝΥ 
δακρύων πηγὴ καθαρίζει τὸν ἄνθρωπον: διόπερ πολλοὶ 
σ 
διὰ πταισμάτων μολύναντες τὸ ἅγιον βάπτισμα, διὰ δακρύ- 
ων ἐκαθαρίσθησαν καὶ δίκαιοι ἀπεδείχθησαν. 
Hjusdem (Ibidem). 
Τρία βαπτίσματα καθαρτικὰ πάσης οἵας δήποτε apap- 
, « Ν ad / a > / > / / A 
tias 0 θεὸς TH φύσει τῶν ἀνθρώπων ἐδωρήσατε: λέγω Oe 
νὰ ἦν \ ΄ 3. \ , ~ 3>Q/ 
τὸ ὕδατος, Kal πάλιν TO διὰ μαρτυρίου τοῦ ἰδίου αἵματος, 
Ye ’ Ν Ν / δ ον ἣν 2 ΄ 3 7 
καὶ τρίτον τὸ διὰ δακρύων, εἰς ὅπερ καὶ ἡ πορνὴ ἐκαθαοίσθη. 
Canones Sanct. Apostolorum ; can. L. (Pandect. Can. Apost. ct., ed. 
Beverige, Vol. 1. p. 33). 


Ὑ / \ 
Εἴ τις ἐπίσκοπος ἢ πρεσβύτερος μὴ τρία βαπτίσματν 


OF THE CHRISTIAN RITE. 133 





(zarrisms) for one initiation,* but one mnorersion (Baprism), that 
given into the death of the Lord, let him be deposed.” 





* So this rite was called, as being the initiatory rite of the church. Three 
immersions were by many considered necessary to the full performance of the 
rite. Compare the writer's note on Matt. 28 : 19. 

: 
EXAMPLE 236. 

Zonaras ;* Annotations on the Apostolic Canons (on Can. L.). 

“Three moersions (Baptisms) the canon here calls the thrice 
sinking down in one initiation, that is, in one morerston (BaprisM). 


He uses the word, in the first instance, to express simply an act of immer- 
sion, and in the second, this act as the christian rite. 





* Of the twelfth century. 





It thus appears, that the Christian Fathers understood this 
word in its ordinary, established signification in the Greek 
language, exhibited in Section I. from their own practice, as 
well as that of other Greek writers. Their figurative applica- 
tions of the christian rite grew naturally out of its deep signi- 
ficance, in its various references to the doctrines and facts of 
the christian life. We are not to attach to the word itself 
ideas derived from the application of the rite. 








GREEK TEXT. 
cal , 3 ’ 3 \ σ ’ > ἈΝ 4 
μιᾶς punoews ἐπιτελέσῃ; adda ev βάπτισμα εἰς τὸν Oava- 
An / 
τον Tov κυρίου διδόμενον, καθαιρείσθω. 
Zonare Annott. in Can. Apost. L. (ibidem). 


, , 3 a“ A va , \ 
Τρία βαπτίσματα ἐνταῦθα τὰς τρεῖς καταδύσεις φησὶν 
\ 3 a , 3; 5 € , 
ὁ κανὼν ἐν μιᾷ μυήσει, τοι ἐν Evi βαπτίσματι. 


SECTION YI. 


Requirements and Practice of the Church. 





1. 
The Eastern, or Greek Church. 





Extract from Goar’s “EUCHOLOGION, or Ritual of the Greeks.” 


“ Office of the Holy Immersion (Barrism).” 
(after the preliminary ceremonies) 


“And when the whole body is anointed, the priest nnterses 
(saprizes) him [the child], holding him erect and looking toward 
the east, saying: 


The servant of God [name] is 1mersep (ΒΑΡΤΙΖΕΡ), in the name 





_— 





GREEK TEXT. 
EYXOAOTITION, sive Rituale Graec. (op. Goar, pp. 354, 355).* 


Officium Sancti Baptismatis. 
ων * * 


ἊΨ ao \ rad / ΒΟΥ͂Ν 2 , 
Kai ore χρισθῇ ὅλον τὸ σῶμα, βαπτίζει αὐτὸν ὃ ἱερεύς, 

” 2X , N , Pe) os , ΄ 
ὄρθιον αὐτὸν κατέχων καὶ βλέποντα κατὰ ἀνατολᾶς, λέ- 


γων" 


Βαπτίζεται 6 δοῦλος τοῦ θεοῦ, Ὃ δεῖνα, εἰς τὸ ὄνομα 





* EYXOAOTION, sive Rituale Greecorum, complectens ritus et ordines ct. 
juxta usum Orientalis Ecclesie; Opera R. P. F. Jacobi Goar, ... - nuper in 
Orientem missi Apostolici. Lutet. Paris. 1647. 


THE EASTERN, OR GREEK CHUROH. 135 





of the Father, and of the Son, and of the Holy Spirit; now and 
ever, and to ages of ages. Amen. 


At each invocation, bringing him down, and bringing him up. 
And after the norersine (ΒΑΡΤΙΖΙΝΘ), the priest washes his hands, 
singing with the people: ‘Happy they, whose sins are for- 
given,” ete. 





The practice of this church has already been seen in the 
extracts given in Section V. The deviations from this practice 
(for convenience or other cause) were only occasional and excep- 
tional, and without canonical authority. 








GREEK TEXT. 


~ A ~ aA ΄“-: , ΄ ΄ 
τοῦ πατρος, καὶ τοῦ υἱοῦ, καὶ τοῦ ἁγίου πνεῦματος. Νῦν 
᾽ Ἁ A a ; σιν ’ Re . 
καὶ αἰεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμὴν. 
‘E. 4 , 7 BA A > ἊΝ Ki ἈΝ 
κάστῃ προσρήσει κατάγων αὕτον, καὶ ἀνάγων. αἱ 


A A /, , ε ε ’ ’ὔ 4 a 
μετὰ τὴν βάπτισιν, νίπτεται ὃ ἱερεύς, ψάλλων σὺν τῷ 
“ , e e 
Aad, Μακάριοι ὧν ἀφέθησαν ai ἀνομίαι x. τ. X. 


136 THE WESTERN, OR LATIN OHURCH. 





2. 
The Western, or Latin Church. 





Extract from the Order of Sacraments, composed by Pope Gregory I. 


“The font being blest, and he holding the infant by whom it 
is to be taken up, let the priest inquire thus: 
What is thy name? | 
(Answer). 
Dost thou believe in God, the Father Almighty, creator of 
heaven and earth? 
Answ.—I believe. 
And in Jesus Christ, his only Son our Lord, who was born 
and suffered ? 
Answ.—I believe. 
Dost thou also -believe in the Holy Spirit, the holy Catholic 
Church, the remission of sins, the resurrection of the body? 








Latin Text. 


Sacramentarium Gregorianum, sive Sacramentorum ordo a sancto 
Gregorio I. Papa compositus, (ed. Muratori, Vol. II. p. 73).* 


Benedicto fonte, et eo tenente infantem, a quo suscipiendum est, 
interroget sacerdos itu : 
Quis vocaris? 
Respondet. 
(Iile.) Credis in Deum Patrem omnipotentem, Creatorem coeli 
et terrae? 
Respondet: Credo. 
Et in Jesum Christum, Filium ejus unicum, Dominum nostrum, 
natum, et passum? 
Respondet: Credo. 
Credis et in Spiritum Sanctum, sanctam Ecclesiam Catholi- 
cam, remissionem peccatorum, carnis resurrectionem ? 





* Liturgia Romana vetus, tria sacramenta complectens, Leonianum scilicet, 
Gelasianum, et antiquum Gregorianum; edente Ludovico Antonio Muratorio, 
Neapoli, 1776. 


THE WESTERN, OR LATIN CHURCH. 137 





 Answ.—I believe. 
Then let the priest baptize with a trine immersion, once only in- 
woking the holy Trinity, saying : 
And I baptize thee, in the name of the Father; 
(and let him immerse once) 
And of the Son; 
(and let him immerse a second time) 
And of the Holy Spirit ; 
(and let him immerse a third time).” 





For the early practice in this Church, see Examples 204-217, 
and the extract from the work of Brenner, at the end of this 
Section. 








Latin Text. 


Respondet: Credo. 


Deinde baptizet sacerdos sub trina mersione, tantum sanctam Trinr 
tatem semel invocans, ita dicendo : 
Et ego te baptizo in nomine Paitris; 
Et mergat semel. 
Kt Filii; 
Et mergat iterum. 
Et Spiritus sancti ; 
Et mergat tertio. 


138 ANGLICAN CHURCH. 





3. 


Anglican Church. 


Extract from the first English “Book of Common Prayer, and Administration 
of the Sacraments,” the first book of King Edward VI. 1549 (Pickering’s fac- 
simile, fol. CXVI).* 


“Then the priest shall take the child in his hands, and ask 
the name. And naming the child, shall dip it in the water 
thrice. First dipping the right side: Seeond the left side: 
The third time dipping the face toward the font: So it be dis 
creetly and warily done, saying. 

N. I baptize thee, in the name of the Father, and of the Son, 
and of the Holy Ghost. Amen. 

And if the child be weak, it shall suffice to pour water upon 
it, saying the foresaid words.” 





Extract from The Second Book of King Edward VI., 1552; as also in The 
First Book of Queen Elizabeth, 1559, and in that of King James, 1604, called 
“the Hampton Court Book” (Pzckering’s fac-simile, vols IL, II., and IV.). 


“Then the priest shall take the child in his hands, and ask 
the name, and naming the child shall dip it in the water, so 
it be discreetly and warily done, saying. 

N. I baptize thee in the name of the Father, and of the Son, 
and of the Holy Ghost. Amen. 

And if the child be weak, it shall suffice to pour water upon 
it, saying the foresaid words.” 





* “The book of the common prayer, and administration of the Sacraments, etc. 
after the use of the Church of England. Londini, in officina Edouardi Whitchurche 
Cum privilegio ad imprimendum solum. Anno Do. 1549.” (London, Wm. Picker 
ing, 1844.) 


PRACTICE OF THE CHURCH IN ENGLAND. 139 





From the same, as revised and settled at the Savoy conference, under Charles IL, 
1662 (Pickering’s fac-simile, vol. V.). 


“Then the priest shall take the child into his hands, and shall 
say to the Godfathers and Godmothers, 

Name this Child. 

And then, naming it after them (if they shall certify him that 
the Child may well endure it) he shall dip it in the water dis- 
creetly and warily, saying, 

N. I baptize thee in the Name of the Father, and of the Son, 
and of the Holy Ghost. Amen. 

But if they certify that the child is weak, it shall suffice to 
pour water upon it, saying the foresaid words.” 





Practice of the Church in England, before the Reformation. 


Canon of the Council of Calchuth, A.D. 816, ch. XI. 

“Let the presbyters also know, when they administer the holy 
baptism, that they may not pour the holy water over the infants’ 
heads, but let them always be immersed in the font; as the Son 
of God furnished by himself an example to every believer: when 
he was thrice immersed in the waves of the Jordan.” 


J. Lingard, History and Antiquities of the Anglo-Saxon Church, 
(Vol. I. p. 317). 

“The regular manner of administering it was by immersion, 
the time the two eves of Easter and Pentecost, the place a bap- 
tistery, a small building contiguous to the church, in which had 
been constructed a convenient bath called a font. When an 
adult solicited baptism, he was called upon to profess his belief 
in the true God, by the repetition of the Lord’s Prayer, and the 








Latin. Text. 


Concilia magnae Britanniae et Hiberniae (ed. Wilkins, Vol. I. 
p. 171.) 


Sciant etiam presbyteri, quando sacrum baptismum ministrant, 
ut non effundant aquam sanctam super capita infantium, sed 
semper mergantur in lavacro; sicut exemplum praebuit per 
semetipsum Dei Filius omni credenti, quando esset ter mersus 
in undis Jordanis. 


140 PRACTICE OF THE CHURCH IN ENGLAND. 





Apostles’ creed; and to declare his intention of leading a life 
of piety, by making a threefold renunciation of the devil, his 
works and his pomps. He then descended into the font; the 
priest depressed his head three times below the surface, saying, 
I baptize thee in the name of:the Father, and of the Son, and 
of the Holy Ghost.” 


“In the baptism of children the same rites were observed, 
with a few necessary variations.... The priest himself descend- 
ed into the water, which reached ‘to his knees. Each child was. 
successively delivered undressed into his hands, and he plunged 
it thrice into the water, pronounced the mysterious words, and 
then restored it to its sponsors.” ... “Such were the canonical 
regulations with respect to the administration of baptism.” 


The following extract from Tyndale’s “ Obedience of a Christian 
Man (edition of 1571, p. 143), shows the practice of the Eng: 
lish Church as late as the first half of the sixteenth century. 


“The washing [of baptism] preacheth unto us that we are 
cleansed with Christ’s bloodshedding, which was an offering 
and a satisfaction for the sin of all that repent and believe, 
consenting and submitting themselves unto the will of God. 
The plunging into the water signifieth that we die, and are 
buried with Christ, as concerning the old life of sin which is 
Adam. And the pulling out again, signifieth that we rise 
again with Christ in a new life full of the Holy Ghost, which 
shall teach us and guide us and work the will of God in us, 
as thou seest Rom. VI.” | 





These three divisions of the Church are all that can be 
taken into account in this view. In respect to all three, the 
following statement by Brenner,* a Roman Catholic writer, 
deserves special regard. After a full investigation of the 
eriginal authorities, he closes his work with a summary of the 
results, of which the first paragraph is as follows: 





* Historical Exhibition of the Administration of Baptism, from Christ to our 
own times, p. 306. 


PRACTICE OF THE CHURCH. 141 





“Thirteen hundred years was baptism generally and regu- 
larly an immersion of the person under the water, and only in 
extraordinary cases a sprinkling or pouring with water; the 
latter was, moreover, disputed as a mode of baptism, nay even 
forbidden.” 








GERMAN TEXT. 


Brenner, Geschichtliche Darstellung der Verrichtung der Taufe, 
yon Christus ,bis auf unsere Zeiten; S. 306. 


Dreizehn hundert Jahren war das Taufen allgemein und 
ordentlich ein Untertauchen des Menschen unter das Wasser, 
und nur in ausserordentlichen Fallen ein Besprengen oder 
Begiessen mit Wasser; letzteres ward ausserdem als Taufweise 
bezweifelt, ja sogar verboten. 


af » 


SECTION VIL. 


Usage of the Versions. 





1. In the oldest of the Latin versions known to us, we find 
this word literally translated into that language. Tertullian,* 
the earliest of the Latin Fathers, who cites from a vernacular 
version and not from the original Greek,t quotes the commis- 
sion in Matt. 28:19, in the following manner (On baptism, 
ch. xiii): “For a thw of immersing was imposed, and the for- 
mula prescribed. ‘ Go (says he) teach the nations, immersing them 
in the name of the Father, and of the Son, and of the Holy 
Spirit.’” John 4:2 is quoted as follows (On baptism, ch. xi.): 
“For we read, ‘And yet he did not immerse, but his disciples.’” 
In the same work, ch. xiv. he quotes the Apostle Paul, as 
having said: “For Christ sent me not to immerse;”’ and in 
ch. xx. he quotes the Evangelist as saying: “ Were immersed, 





* Born about the middle of the second century. 
¢ Semler, Dissert. in Tertull. I. 3 1V. (Op. Tertull. ed. Semler, vol. V. p. 185.) 








Latin TEx. 


Tertull. de Baptismo c. XIII. (ed. Semler, Vol. IV. p. 172). 
Lex enim tinguendi imposita est, et forma praescripta. Ite 
(inquit) docete nationes, tinguentes eas in nomen patris et filir, οἱ 
spiritus sancti. 

_ Kjusdem c. XI. (Vol. IV. p. 168). Legimus enim: Et tamen 
is non tinguebat, verum disctpuli ejus. 

Kjusdem c. XIV. (p. 172). Sed de ipso Apostolo revolvunt, 
quod dixerit, Von enim me ad tinguendum Christus misit, quasi 
hoc argumento baptismus adimatur. 

Hjusdem c. XX. (p. 178). Tinguebantur, inquit, confitentes 
delicta sua. 


USAGE OF THE VERSIONS. 143 





confessing their sins.’ In ch. xvi. of the same work, he 
quotes the Saviour’s language in Luke 12: 50, in the follow- 
ing manner: “There is indeed for us also a second bath, 
one and the same, namely of blood; of which the Lord 
says, ‘I have to be immersed with a baptism? when he hed 
already been immersed.” 


Cyprian, another of the Latin Fathers, born about»half a 
century later, quotes Matt. 28 : 18-20, in the following manner 
(Epistle xxv.): “The Lord, after his resurrection, when sending 
forth the sonics, gives a command, and said: ‘Al power is 
given to me in heaven and in earth. Go ye, therefore, and teach 
all nations, immersing them in the name of the Father, and of the 
Son, and of the Holy Spirit ; teaching them to observe all things, 
whatever I have commanded you.’” In the same words he 
quotes this passage again, in Epist. LXIII. Gal. 3: 27, he 
quotes in the following manner (Epist. LXXV): “For if the 
Apostle lies not, when he says,. ‘4s many of you as were 
immersed in Christ, have put on Christ,’ then verily he, who 
was then baptized in Christ, has put Christ on.” 


It was, therefore, the earliest usage, in translations into 
the Latin language, to express the literal meaning of this 








LATIN TEXT. 


Ejusdem ec. XVI. (pp. 173, 174). Est quidem nobis etiam 
secundum lavacrum, unum et ipsum, sanguinis scilicet: de quo 
Dominus, Habeo, inquit, baptismo tingui, quum jam _ tinctus 
fuisset. 


Cypriani Epist. XXV. (ea. unus ex monach. congr. S. Mauri, 
p- 82). Dominus post resurrectionem mittens apostolos mandat 
et dixit: Data est mihi omnis potestas in coelo et in terra. Ite 
ergo et docete gentes omnes, tingentes eos in nomine patris et filu 
et spiritus sancti, docentes eos observare omnia quaecunque praecepi 
vobis. 

Ejusdem Epist. LX XV. (p. 306). Nam si non mentitur aposto- 
lus dicens, Quotquot in Christo tincti estis, Christum induistis ; 
utique qui illic in Christo baptizatus est, induif Christum. 


—— 


144 _ USAGE OF THE VERSIONS. 





word. But the Greek name of the rite—itself, and at a later 
period the Greek” verb als 0, were retained in the current 
Latin versions; an example of the practice of the Romish 
Church, to express sacred things by what was superstitiously 
regarded as their sacred appellations, such as azyma, pascha, 
and the like. Of this weakness, injurious in every one of its 
tendencies, nearly all traces have, after long conflicts, been 
expunged from the English Bible. 


2. This was also the usage of ancient Oriental versions ; 
viz. the Syriac (last half of the second century), the Coptic (third 
century), and the Ethiopic (of the fourth century), according 
to the definitions, given in the best lexicons, of the words by 
which they severally translate the Greek terms.* Scholars differ 
in opinion only in regard to the Syriac word; and this differ- 
ence respects only. its etymology and primary meaning, for that 
it means to immerse in early Syriac literature is well known.t 


8. The Teutonic versions. 


At the head of these, as of Teutonic literature in general, 
stands the Gothic version of Ulfilas (bishop of the Moeso-Goths), 
made in the last half of the fourth century. In this version the 
Greek word is translated by daupjan (pronounced as dowpyan): 
which means fo dip, like the Latin mergere, and the German tau- 





* The rendering “to stand,” which some scholars assert to be the meaning of 
the corresponding word in the Syriac version, is not claimed by them to be a 
translation of the Greek word, or to haye been so regarded by the author of wat 
version. 

In the Sahidic (dialect of upper Egypt) the Greek word is transferred. 
Versions of a later date are not taken into account here; nor are those here 
referred to quoted as evidence of the proper meaning of the Greek word, which 
is established by the better testimony of native writers. 


+ Kirschii Chrestom. Syr. (ed. Bernstein, p. 378): χες, fut. κεῶς 3, 1) mersus, 
immersus est; mersit, mmersit se 6. θ im alqd. eaudin: (imo) maris pes 
se immergit Ὁ. 209 1. 5 [ses bso atcats |, aculeus sagittae immersit se 
in cerebrum eius, inhaesit in cerebro ejus, Bar-Hebr. Chr. p. 558 1. 2 a ἢ 


(Cfr. Ar. ‘ ὃ Ὡ quod trans. habet significationem zmmersit, immisit alqd., recon- 
didit [stekken] gladium in vaginam). Transl. mers: se dies, i. 6. inclinavit se, 
abiit, Ephr. opp. T. I. p. 81 1. 29. 2) mergendo in ale lavatus, ablutus est. 


_ 8) sacro lavario initiatus, baptizatus est. 


USAGE OF THE VERSIONS. 145 





chen; in two instances (Luke 3 : 21, 7:29) by ufdaupjan, to dip 
under, like the Latin submergere, andthe German untertauchen.* 


In its construction with other words also, this rendering 
corresponds with the Greek word. Forexample, Matt. 8 : 11, 
“T indeed dip you in water.” Mark 1:8, “1 dip you in water;” 
v. 9, “and was dipped by John in Jordan.”t ; 


By words of the same family, springing from the same ety- 
mological root, and having the same ground-meaning, the Greek 
word is translated in all the leading vernacular versions made 
for the Teutonic races. For example: 


In the first lower-Saxon Bible (1470-80), it is translated by 
the word doepen (to dip).t John 1:33, “But he who sent me 
to dip in water” (not, ‘with water’) ; Matt. 3:11, “And I indeed 
dip you in water’ (not, ‘with water’). 

In the Augspurg German Bible (1473-75), it is rendered by 
the word tauffen (to dip).§ John 1:33, “He that sent me to 
dip in water” (not, ‘with water’); Matt. 3:11, “And I indeed 
dip you in water” (not, ‘with water’), 

In Luther’s German version (New Testament, 1522; entire 
Bible, 1534), the Greek word is rendered by taufen, to dip. So 





* Gabelentz and Loebe, Glossarium der Gothischen Sprache: Daupjan, 1) tau- 
chen, taufen, βαπτίζειν : Matt. 3:11.... 2. sich waschen, βαπτέζεσθϑαε : Me.7:4. 
Ufdaupjan, untertauchen, eintauchen, ἐμιβάπτειν : Joh. 13:26; taufen, βαπτέ- 
Sew: Luc. 3:21, 7 : 29. 


+ Ulfilas, vet. ef nov. Test. Versio Gothica; Matt. 3:11, Ik allis izvis daupja 


in vatin (Massmann’s ed.). Mark 1:7, Ik daupja izvis in vatin. (v. 9), Jah 
daupiths vas fram iohanne in iaurdane (ed. Gabelentz et Loebe). 


1 (John 1 : 33) Mer dye my sande to doepen in den waeter. (Matt. 3 : 11) 
Enn verwar ik dope uw in den water. 


ἃ (John 1 : 33) Aber der mich sandt zu tauffen im wasser. (Matt. 3: 11) Und 
furwar ich teuff euch im wasser. 


|| Copies of these ancient vernacular versions, now extremely rare, and of great 
interest in the history of Bible translation (being more than half a century older 
than Luther's version of the whole Bible), are in the library of the American Bible 
Union. The copy of the lower-Saxon Bible is of the edition that assimilates to 
the Dutch. Compare Panzer, Annalen der alteren deutschen Literatur, Nos. 12, 
13. 
J 


146 USAGE OF THE VERSIONS. 





Luther himself explains the word (Sermon on Baptism): “Then 
also without doubt, in German tongues, the word Tauf comes 
from the word tief (deep), because what one baptizes he sinks 
deep into the water.”* 


In the Dutch version (1526, revised 1562, and again by order 
of the States-General 1628-82), the Greek word is rendered by 
doopen; in the Swedish version (New Testament 1526, revised 
1615, and more thoroughly 1711-28), by depa; in the Danish 
version (from Luther’s, 1550, and 1589; from the original text, 
1605), by debe; all of the same root as the word used by Ul- 
filas and Luther, and all meaning fo dip. 


The relationship of these words, with their ground-meaning, is shown on 
p. 400 of Meidinger’s “ Etymological and Comparative Dictionary of the Teuto- 
Gothic Languages (1833).+ Under the root “Tief, deep,” he gives the family: 
“Dippen, to immerse, to sink, to plunge. Anglo-Saxon dippan, dyppan, to 
plunge, to baptize; dyfan, dufian, ge-dufian, to plunge. English to dip, to dive. 
Dutch doopen. Swedish doepa. Danish dyppe. Italian tuffare. Under the same 
root, he gives the family: “Taufen, to baptize. Anglo-Saxon dyppan, dippan, 
depan, dyfan. Swedish doepa. Danish doebe. Dutch doopen. Old-German 
doufan. Old-Gothic daupian, to plunge, to bathe.” 

The same relationship (more fully carried out) is given by Diefenbach, Compar- 
ative Dictionary of the Gothic Language (Vergleichendes Worterbuch der Gothischen 
Sprache) 1851, vol. 11. p. 627, Nr. 24. 


4. Versions for the use of the learned. 


As in all versions of this class, so far as is known to the 
writer, the Greek word is uniformly rendered in this sense, when 
its literal meaning is professedly given, a few examples will 
suffice. 





* Dann auch ohne Zweifel in deutschen Zungen das Wortlein Tauf herkommt 
von dem Wort tief, dass man tief ins Wasser senkt was man tauft. Sermon yom 
Sacrament der Taufe; Werke, B. 21, 5. 229 (Irmischer’s ed.). 


+ “Tief, profond. Dippen, eintauchen, enfoncer, plonger. Ang. 8. dippan, 
dyppan, plonger, baptiser; dyfan, dufian, ge-dufian, plonger. Eng. to dip, to 
dive, plonger. Holl. doopen. Swed. doepa. Dan. dyppe. ἢ. tuffare.”.... 
“Taufen, baptiser. Ang. 8. dyppan, dippan, depan, dyfan. Swed. doepa. Dan. 
doebe. Holl. doopen. Alt-D. doufan. Alt-G. daupian, plonger, se laver.” (Mei- 
dinger, Dict. etymologique et comparatif des Langues 'T'euto-Gothiques. Franf 
s. M., 1833.) 


USAGE OF THE VERSIONS. 147 





Schott: the New Testament, with a critically edited Greek text, 
and a new Latin translation (1839). 

Matt. 3.: 6, “were immersed by him in the Jordan.” 

V. 11 (and Luke 3:16), “I indeed immerse you in wa- 
ter;...he will immerse you “n the Holy Spirit and fire.” 

V. 13, “to be immersed by him.” 

V. 14, “I have need to be immersed by thee.” 

VY. 16, “and Jesus, when he had been immersed.” 

Mark. 7 : 4, “except they immerse themselves in water.” 

Ib. “ The inagersing” of water-pots, brazen vessels, and table- 
couches.” 

Ch. 10 : 38, “and undergo the immersion, that I must undergo.” 

John 1:25, “Why then dost thou immerse ?” 

V. 26, “I indeed immerse in water.” 

V. 28, “where John was immersing.” 

V. 31, “therefore I came immersing in water.” 

Ch. 8 : 22, “and there abode with them, and immersed.” 

V. 26, “behold, he immerses.” 








Latin Text. 


Noy. Test. Graece, ... . nova versione Lat. illustratum, auct. 
D. A. Schott. 1839. 


Matt. 3:6, per eum Jordani immergebantur. 

V.11 (and Luke 3:16), Ego quidem aquae vos immer- 
go;... ille Spiritui sancto atque igni vos immerget. 

V. 18, ut per eum immergeretur. 

V. 14, mihi opus est, ut per te immergar. 

V. 16, atque Jesus, quum immersus fuisset. 

Mark. 7:4, nisi aquae se immerserint. 

Ib. de immergendis oa urceis, vasis aeneis, et lectis tri- 
cliniaribus. 

Cap. 10, 38, et immersionem subire quae mihi subeunda. 

John 1 : 25, cur tandem immergis? 

V. 26, equidem aquae immergo. 

V. 28, ubi Joannes immergebat. 

VY. 31, propterea veni aquae immergens. 

Ch. 8 : 22, ibique cum iis commorabatur et. immergebat. 

V. 26, en, hic immergit. 


148 USAGE OF THE VERSIONS. 





Acts 1:5, “which ye heard from me, that John immersed 
in water,” etc. ; | 
Ch. 11: 16, “John indeed immersed in water, but ye shall be 
immersed in holy spirit.” 


Campbell (Pres. of Marischal College, Aberdeen), Trans. of 
the Gospels, Matt. 20:22, and Mark 10:38. “Can ye... 
undergo an immersion like that which I must undergo ?”—Luke 
12:50. “I have an immersion to undergo.” 


Fritzsche, on Rom. 6:3. “ I baptize one unto repentance means: 
I immerse one, pointing out to him repentance (as needed), i. e. 
I bind one to the exercise of penitence.” 


Rom. 6:4, he paraphrases thus: “ We are therefore (i. 6. 
because, when we were baptized by immersion into water, 
Christ’s death was presented before us in an image of burial) 
as was Christ, deposited in a tomb by baptism, that we might be 
declared dead” (p. 364). On p. 363, he quotes the following, 
as erroneous constructions given by others of these words: “to be 
immersed in Christ and his death;” “to be immersed in Christ 








Latin Text. 


Acts 1:5, quod a me audivistis, Joannem quidem aquae im- 
mersisse. 

Acts 11: 16, Joannes quidem aquae immersit, vos autem Spiri- 
tui sancto immergemini. 


Fritzschii in epist. ad Rom. vol. I. p. 362: Matt. 3:11, 
βαπτίζω τινὰ eis μετάνοιαν valet immergo aliquem, poeniten- 
tiam et monstrans (qua opus sit), i. e. poenitentia agenda aliquem 
obstringo. : 

Fritzschii Com. in epist. ad Rom. vol. I. p. 364: Sumus 
igitur (i. e. quia Christi mors quum baptizaremur mersu in 
aquam, sepulturae simulacro, nobis illata est; v. ad y. 3), quem- 
admodum Christus, in sepulchro repositi per baptisma, quo mortui 
declararemur. Pg. 363: Qui βαπτίζεσθαι εἰς Χριστόν et εἰς 
τὸν θάνατον αὐτοῦ Christo ejusque morti immergi enarrant, 
ete.... Quodsi βαπτίζεσθαι εἰς «Χριστόν Christo immergi 


USAGE OF THE VERSIONS. 149 





(i. 6. into Christ’s mystical body, the church;)” “to be immersed 
_in Christ, (i. e. to be most closely conjoined with him by baptism, 
and as it were to coalesce in one) ;” “to be immersed in Christ’s 
death, i. e. to come into this fellowship with Christ’s death, 
that the death thou diest to sins may flow from that, as from 
a fountain.” 


Kuinoel (on Matt. 20 : 22): “To be submerged with the evils... 
with which I shall be submerged. Afflictions and calamities, in 
the Holy Scriptures, are often compared to deep waters, in 
which they are submerged as it were, who are pressed by a 
weight of calamities. Hence, to se ΒΑΡΤΙΖΕ is to be oppressed 
with ills, with troubles, or to be immersed with ills.” 








Latin Text. 


valere dicas in Christi corpus mysticum (in ecclesiam Eph. 5 : 23, 30) 
insert, etc.... Sin Christo immergi significare arctisstme cum 
Christo per baptismum conjungi et quasi in unum coalescere cl. 
vy. 0, et Gal. 3:27, contendas,...et Christi morti immergr 
interpreteris in hanc cum Christi morte communionem venire, ut 
mors, qua peccatis emoriaris, ex illa tanquam ex fonte profluat. . 


Kuinoel Com. in Matt. 20 : 22. Malis submergi... quibus ego 
submergar .... Afflictiones et calamitates in literis sacris sae- 
pius comparantur gurgitibus aquarum, quibus veluti submergun- 
tur, qui calamitatum onere premuntur.... Hine βαπτισθῆναι, 
malis, aerumnis opprimi s. malis mergi. 

> 


SECTION VIII. 


Views of Scholars of different Communions.* 


Alex. de Stourdza, Russian State-Councillor (of the Greek 
Church): Considerations on the doctrine and spirit of the 
orthodox Church. 

“The distinctive characteristic of the institution of baptism 
is immersion, BaPtisMA, which can not be omitted without destroy- 
ing the mysteriows sense of the sacrament, and contradicting at 
the same time the etymological signification of the word, which 
serves to designate it.” 

“The church of the West has, then, departed from the ex- 
ample of Jesus Christ; she has obliterated the whole sublimity 
of the exterior sign; in short, she commits an abuse of words 








Frenco TEx. 


Alex. de Stourdza, Considerations sur la doctrine. et l’esprit 
de l’Eglise orthodoxe. Stuttg. 1816. p. 87. (as quoted by Augusti, 
Denkw., Vol. VII, p. 227). “Le charactére distinctif de ’in- 
stitution du baptéme est Vimmersion, βάπτισμα, qu’on ne sau- 
rait omettre, sans détruire le sens mysteri@ux du sacremeut, 
et sans contredire en méme temps la signification etymologique 
du mot, qui sert a le designer.” 

“L’église d’Occident s’est done écarté de limitation de Jesus 
Christ, elle a fait disparaitre toute la sublimité du signe ex- 
térieur, enfin elle commet un abus de mots et d’idées, en pra- 





* The quotations in this Section-are from the writings of distinguished schol- 
ars; men who wrote (with, perhaps, the exception of the first, who represents the 
views of a particular Church) in no partisan spirit, and to serve no party end. 
Their views will be accepted, by every competent judge, as fairly representing the 
testimony of unbiased christian scholarship, on the point in question. 


VIEWS OF SCHOLARS. 151 





and of ideas, in practicing baptism by aspersion, this very term 
being, in itself, a derisive contradiction. The verb sarrizo, im- 
mergo, has in fact but one sole acceptation. It signifies, liter- 
ally and always, fo plunge. Baptism and immersion are, there 
fore, identical, and to say: baptism by aspersion is as if one 
should say: immersion by aspersion, or any other absurdity of 
the same nature.” 


Maldonatus (Catholic), Commentary on the Gospels, Matt. 
20 : 22. (On the words, ‘Can ye drink, etc.). “Mark says, that 
Christ added, and be baptized with the baptism with which I am 
baptized ; which, by another metaphor, signifies the same thing, 
for baptism is also put for suffering and death, as Luke 12: 50. 
Whence it is, that also τα δον is called a baptism; a 
metaphor, as I think, taken from those who are submerged in 
the sea, to put them to death. For in Greek, to be baptized is 
the same as to be submerged.”—Luke, 12 : 50. “Τὸ be baptized, 
therefore, which properly is to be submerged in water, is put 
for to suffer and to die, and baptism for affliction, for suffering, 
for death.” 








FRENCH AND Latin TExt. 


tiquant le baptéme par aspersion, dont le seul énoncé est déja 
une contradiction derisoire. En effet le verbe Bamri(@—im- 
mergo—n’a qu’une seule acceptation. 11 signifie littéralement et 
perpetuellement plonger. Bapteme et immersion sont done iden- 
tiques, et dire: baptéme par aspersion, c’est comme si l’on disait: 
immersion par aspersion, ou tout autre contresens de la méme 
nature.” ae 


Maldonati Comment. in quat. Evangel. (Matt. 20 : 22). Mar- 
cus ait, addidisse Christum: et baptismo, quo ego baptizor, bap- 
tizari ? quod alia metaphora idem significat; nam et baptismus 
pro passione et morte poni solet, ut Luc. 12:50. Unde factum, 
ut et martyrium baptismus appelletur; metaphora, ut opinor, 
sumpta est ab iis, qui, ut moriantur, in mare submerguntur. 
Graece enim baptizari idem ést, atque submergi.—(Luc. 12 : 50). 
Ideo ergo baptizari, quod proprie est aquis submergi, pro pati 
et mori: et baptismus pro afilictione, pro passione, pro morte 
ponitur. 


152 VIEWS OF SCHOLARS. 





Est (Catholic; Chancellor of the University of Douay), Com. 
on the Epistles (on Rom. 6:3). “For immersion represents to 
us Christ’s burial; and so also his death. For the tomb is a 
symbol of death, since none but the dead are buried. More- 
over, the emersion, which follows the immersion, has a resem- 
blance to a resurrection. We are therefore, in baptism, con- 
formed not only to the death of Christ, as he has just said, 
but also to his burial and resurrection.” 


The same work, on 1 Cor. 15:29. “Not much different is 
the exposition of those who explain the words ‘for the dead, 
in this manner: and acting, or representing the dead; because 
the immersion and emersion, performed in baptism, are a kind of 
representation of death and resurrection.” 


The same work, on Col. 2:12. “For it is signified that 
believers, when they are baptized, by that very ceremony of bap- 
tism are buried with Christ; inasmuch as the immersion, which 
is performed in baptism, so represents Christ’s burial, that it at 
the same time works in us what the burial of Christ signified, 
namely the death and burial of our old man. But because, not 
only does the immersion, which is performed in baptism, repre- 








Latin Text. 


Estii Com. in Epist. N. T. Rom. 6:3. Nam immersio 
Christi sepulturam nobis repraesentat ; adeoque et mortem. Se- 
pulchrum namque mortis symbolum est, nec enim sepeliuntur nisi 
mortui. Quae autem immersionem sequitur emersio, similitudinem 
habet resurrectionis. Igitur in baptismo ,configuramur non 
_tantum morti Christi, quod jam dixit, verum etiam sepulturae et 
resurrectioni.—l Cor. 15:29. Non multum dissimilis est expo- 
sitio eorum, qui illud pro mortuis ad hunc modum explicant: et 
agentes seu repraesentantes mortuos; eo quod immersio et 
emersio, quae fit in baptismo, sit mortis ac resurrectionis quae- 
dam repraesentatio.—Col. 2:12. Et enim significatur fideles, 
dum baptizantur, ea ipsa baptismi ceremonia Christo consepeliri, 
quatenus immersio, quae fit in baptismo, ita sepulturam Christi 
repraesentet, ut simul efficiat in nobis id quod sepultura Christi 
significabat ; nimirum veteris hominis nostri mortem et sepultu- 


ram. Verum quia non solum immersio, quae fit in baptismo, 
7 


VIEWS OF SCHOLARS. 153 





sent Christ’s burial, but also the emersion presents an appearance 
of his resurrection, therefore he subjoins, “In whom also ye 
have risen again,” ete. 


Arnoldi (Catholic), Commentary on the Gospel of Matthew 
(on ch. 3:6). “Barriers, to immerse, to submerge... . It was, 
as being an entire submersion under the water—since washings | 
were already a confession of impurity and a symbol of purifi- 
cation—the confession of entire impurity and a symbol of entire 
purification.” 


Bishop Taylor (Church of England), Ductor dubitantium (The 
Rule of Conscience) Book III. Chap. IV. Rule XV., 13. (Bishop 
Heber’s ed. vol. XIV. p. 62.) 


“A custom in the administration of a sacrament, introduced 
against the analogy and mystery, the purpose and significance 
of it, ought not to be complied with. I instanced before in a 
custom of the Church of England, of sprinkling water upon in- 
fants in their baptism ; and 1 promised to consider it again. ... 
‘Straightway Jesus went up out of the water (saith the gospel) ; 
He came up, therefore he went down. Behold an immersion, 
not an aspersion.’ And the ancient churches, following this 
of the gospel, did not, in their baptism, sprinkle water with their 
hands, but immerged the catechumen or the infant.” After some 
references in proof of this assertion, he adds: “ All which are 
a perfect conviction, that the custom of the ancient churches 
was not sprinkling, but immersion, in pursuance of the sense 
of the word in the commandment and the example of our 








LATIN AND GERMAN TExt. 


repraesentationem habet sepulturae Christi; sed etiam emersio 
speciem praebet resurrectionis ejus, ideo subjungit, in quo et re- 
surrexistis, etc. 


Arnoldi, Commentar zum Evang. des ἢ. Matthiius (Kap. 8 : 6). 
Βαπτίζειν, eintauchen, untertauchen..... Sie war als ein villiges 
Untertauchen unter das Wasser, da schon Waschungen Bekennt- 
niss der Unreinigkeit und Symbol der Reinigung waren, das Be- 
kenntniss ginzlicher Unreinigkeit und Symbol vélliger Reinigung. 


154 VIEWS OF SCHOLARS. 





plessed Saviour.” After showing that a partial application of 
water was allowed in cases of necessity, he says: “And this 
is the sense and law of the church of England; not that it 
be indifferent, but that all infants be dipped, except in case of 
sickness, and then sprinkling is permitted.” 


Towerson (Church of England), On the Sacraments; on the 
Sacram. of Bapt. Pt. III. 1 (p. 18). “As touching the outward 
and visible sign of baptism, there is no doubt it is the element 
of water, as is evident from the native significance of the word 


baptism, which signifies an immersion or dipping into some 
liquid thing.” 


Luther, On the Sacrament of Baptism (at the beginning). 
“First, the name baptism is Greek ; in Latin it can be rendered 
immersion, when we immerse any thing into water, that it may 
be all covered with water. And although that custom has now 
grown out of use with most persons (nor do they wholly sub 
merge children, but only pour on a little water), yet they ought 
to be entirely immersed, and immediately drawn out. For this 
the etymology of the name seems to demand.” 


Calvin, Institution of the Christian religion, Book IV. ch. 
15; On Baptism, 19 (at the end). “Though the word baptize 
itself signifies intmerse, and it is certain that the rite of immers- 
ing was observed by the ancient church.” 








LATIN . TEXT. 


Luther, de sacramento Baptismi, init. (Op. Lutheri, 1564, vol. I. 
fol. 319). Primo, nomen baptismus Graecum est; Latine potest 
verti mersio, cum immergimus aliquid in aquam, ut totum tegatur 
aqua. Et quamvis ille mos jam aboleverit apud plerosque (neque 
enim totos demergunt pueros, sed tantum paucula aqua perfun- 
dunt) debebant tamen prorsus immergi, et statim retrahi. Id 
enim etymologia nominis postulare videtur. 


Calvini, Instit. Christ. Relig. Lib. IV. Cap. 15, de Bapt. 19. 
(Genevae 1612, p. 470). “Quamquam et ipsum baptizandi ver- 


bum mergere significat, et mergendi ritum veteri ecclesiae ob- 
servatum fuisse constat. 2 


VIEWS OF SCHOLARS. 155 





Zwingli, Annotations on Romans 6:3. “Into his death. 
When ye were immersed into the water of baptism, ye were 
ingrafted into the death of Christ; that is, the immersion of 
your body into water was a sign, that ye ought to be ingrafted 
into Christ and his death, that as Christ died and was buried, 
ye also my be dead to the flesh and the old man, that is, to 
yourselves.” 


Philip Limborch (Prof. of Theol. among the ρος ἐδ ὐς 
Christian Theology; Book V. ch. 67, On Baptism. “ Baptism 
then consists in ablutign, or rather in immersion of the whole 
body into water. For, formerly, those who were to be baptized 
were accustomed to be immersed, with the whole body, in water.” 


George Campbell (President of Marischal College, Aberdeen), 
Translation of the Gospels, Matt.3:11. “The word sarrzezn, 
both in sacred authors and in classical, signifies ‘to dip,’ ‘to 
plunge,’ ‘to immerse,’ and was rendered by Tertullian, the oldest 
of the Latin Fathers, ‘tingere,’ the term used for dyeing cloth, 
which was by immersion.” 


J. A. Turretin (Prof. of Theol. at Geneva), On Romans 6:3, 4. 
“And indeed baptism was performed, in that age and in those 
countries, by immersion of the whole body into water.” 








Latin Text. 


. Zwinglii, Annott. in Epist. ad Rom. c. 6:3. (Op. Vol. IV. 
Ρ. 420). In mortem ejus.) Quum intingeremini in aquam baptis- 
malem, in mortem Christi inserti estis ; id est, intinctio corporis 
vestri in aquam signum fuit, vos insertos: esse debere Christo 
et ejus morti, ut quemadmodum Christus mortuus est et sepultus, 
et vos mortui sitis carni et veteri homini, id est, vobisipsis. 


Limborchii, Theol. Christ. Lib. V. cap. 67, De Baptismo, XII. 
Consistit igitur baptismus in ablutione, vel potius immersione 
totius corporis in aquam, Olim enim baptizandi toto corpore 
aquae immergi solebant. 


J. A. Turretini in Epist. ad Rom. Praelect. cap. 6: 8,4. Ac 
sane fiebat baptismus, illa aetate atque illis in oris, per immer- 
sionem totius corporis in aquam. 


156 VIEWS OF SCHOLARS. 


= 





Meyer (Lutheran), Critical Commentary on the New Testament, 
(on Mark 7:4.) “Moreover, ἐὰν μὴ βαπτίσωνται is not to be 
understood of washing the hands (Lightfoot, Wetstein), but of im- 
mersion, which the word in classic Greek, and in the New 
Testament, everywhere means (compare Beza) ; i. 6. here, accord- 
ing to the context, to take a bath. So also Luke 11:38. Comp. 
Sir. 31:25, Judith 12:7.” On Matt. 8:11. ‘‘’Zy is, in 
accordance with the meaning of BamriGw (immerse), not to be 
understood instrumentally, but, on the contrary, as im, in the 
sense of the element wherein the immersion takes place.” 


Fritzsche (Lutheran), Commentary on the Gospel of Matthew, 
vol. I. p. 120. “Moreover Casaubon well suggested, that pune 
means to be submerged with the design that you may perish, 
ἘΡΙΡΟΠΑΖΕΙΝ to float on the surface of the water; saprizesruar 
[reflexive form of sarrizzin] to immerse yourself wholly, for an- 
other end than that you may perish. But that, in accordance 
with the nature of the word saprizesrual,. baptism was then 
performed not by sprinkling upon but by submerging, is proved 
especially by Rom. 6: 4.” 








GERMAN AND LatTIN. TExt. 

Meyer, krit. exeget. Kommentar tiber das N. T. Mark. 7: 4. 
Dabei ist ἐὰν μὴ Barrio. nicht vom Handewaschen (Lightf., Wetst.) 
zu verstehen, sondern vom LEintauchen, was das Wort im Classi- 
schen und im N. T. durchweg heisst (vrgl. schon Beza), ἃ. i. 
hier nach dem Contexte: ein Bad nehmen. So auch Luk. 11 : 38. 
Vrel. Sir. 31:25, Judith 12: 7.—Matt. 8:11. “yp ist nach 
Maassgabe des Begriffs von βαπτίζω (Eintauchen) nicht instru- 


mental zu fassen, sondern: im, im Sinne des Elements, worin das 
Hintauchen vor sich geht. ; 


Fritzschii Com. in Evang. Matt. vol. I. pag. 120. Ceterum 
duve esse eo consilio ut pereas submergi, ἐπιπολάζειν in 
aquarum superficie natare, βαπτίζεσθαι alio quam ut te perdas 
fine se totum immergere bene subindicavit Casaubonus. Sed 
practer naturam verbi βαπτίζεσθαι baptismum non adspergendo 


sed submergendo illo tempore absolutum esse eyincit maxime ], 
Rom. 6: 4. 


VIEWS OF SCHOLARS. . ST 





Conybeare and Howson (Church of England), The Life and 
Epistles of Paul, vol. I. p. 471. (Am. ed., p. 439). “It is 
needless to add, that baptism was (unless in exceptional cases) 
administered by immersion, the convert being plunged beneath 
the surface of the water to represent his death to the life of 
sin, and then raised from this momentary burial to represent 
his resurrection to the life of righteousness. It must be a sub- 
ject of regret, that the general discontinuance of this original 
form of baptism (though perhaps necessary in our northern cli-. 
mates) has rendered obscure to popular apprehension some very 
important passages of scripture.” 





I remark, in conclusion : 


1. That the rendering given to this word, in this revision, 
is its true and only meaning, as proved by the unanimous 
testimony of Greek writers, both pagan and christian. 


2. That it accords with the religious instructions of the ear- 
liest christian writers, and with the requirements and practice 
of the whole christian church, till within a comparatively re- 
cent time. 


8. That it is the rendering of ancient versions sanctioned 
by the use of the church, and still retained in the vernacular 
versions of northern Europe. 


4. That it is the only rendering of the word in any version 
sanctioned by early use in the church, and is the only one 
used by scholars in their versions and expositions for the learned. 


5. That recent and living scholars, without distinction of 
ecclesiastical relations, unite in asserting this to be the true 
meaning of the Greek word. 


Such a rendering ‘belongs to no one division of the church. 
It is catholic; sanctioned by all that can entitle any rendering 
to universal acceptation. Whatever else may be said of it, it 
can not, with any show of reason, be called sectarian. 


SECTION IX. 


Obligation to translate the word. 





The obligation to translate this word rests on something 
more than grounds of philological correctness. ‘There is, indeed, 
no reason of sufficient weight to justify, in any case, a departure 
from the simple rule of giving a faithful and intelligible ren- 
dering of the inspired word. No other rule can be recognized 
as right or safe. On the ground alone, were there no other, 
that the Greek word means ‘to immerse, is the translator bound 
so to render it. The general rule no one disputes. It is an 
axiom, and needs no proof. It is simply the rule, when one 
professes to communicate the words of another, to tell the 
truth as to what he has said. Any,author, purposely mis- 
translated or obscured, is falsified by his translator. Just so 
far .as this is done, the translation is a literary forgery; for 
it eonceals while it professes to exhibit what the author has 
said,or it represents him as saying that which he did not say. 
When -applied to the Word of God, the rule is one of par- 
amount force. 


But in the form of the initiatory Christian rite, there are 
references vitally connected with the nature and development 
of the Christian life. To obscure the word which describes 
this form is, therefore, te obscure to the mind of the recipient, 
the nature of the rite, the specific ideas symbolized in it, and 
the obligations to which it binds him. 


The word saprizery, during the whole existence of the Greek 
as a spoken language, had a perfectly defined and unvarying 
import, In its literal use it meant, as has been shown, to put 


OBLIGATION TO TRANSLATE THE WORD. 159 





entirely into or under a liquid, or other penetrable substance, 
generally water, so that the object was wholly covered by the 
inclosing element. By analogy, it expressed the coming into a 
new state of life or experience, in which one was as it were 
inclosed and swallowed up, so that, temporarily or permanent- 
ly, he belonged wholly to it. The word was a favorite one 
in the Greek language. Whenever the idea of total submerg- 
ence was to be expressed, whether literally or metaphorically, 
this was the word which first presented itself. The connection 
might be of the most elevated and serious, or of the most fa- 
miliar and even ludicreus character. *It was a daily household 
word, employed in numberless cases where the use of the word 
‘baptize’ would be a profanation. Salt, wool, the hand, a pole, 
a cork, a nest, a fish-spear, a bladder, an ape, an insect, a 
salad, were with perfect propriety said to be sarrizep (no1eRsED). 
A man was ΒΑΡΤΙΖΕΡ (mmtersenp) when he was ducked in sport or 
revenge (Exs. 26 and 60), or was accidentally submerged by a 
swollen stream (Ex. 13). A ship was sarrizep (supmercEep), when 
she was overloaded and sunk (Ex. 48). So, metaphorically, 
one Was BAPTIZED (IMMERSED) in calamities, when he was swallowed 
up by them as by an ingulfing flood (Exs. 87, 88); in debts, 
when he owed vast sums and had no means of paying them 
(Ex. 133); in wine, when his faculties were totally overborne 
and prostrated® by it (Ex. 142); with sophistries, when his 
mind was wholly confounded by them (Ex. 135). The relation 
in which it was used associated with it, for the time being, the 
ideas peculiar to “that relation; but the word itself, protected 
by the daily and hourly repetition in common life of the act 
which it described, retained its primary meaning and force 
unchanged.* 


It was this familiar term, understood by all because all used 
it in their every-day avocations, which our Saviour employed 
when prescribing the initiatory rite of his church. It conveyed 
to the minds of his disciples a meaning as clear and definite, 
as the words fo eat and fo drink, in his institution of the Supper. 





* As shown, Section III. 1, 9, by its secular use in the Church Fathers, side 
by side with their use of it in reference to the Christian rite. 


160 OBLIGATION TO TRANSLATE THE WORD. 





The claim, that he used it with any other meaning than that 
which has been exhibited in this treatise, originated in ignorance 
of the literature of the word. No one, it is presumed, with a 
full knowledge of the case, would assert that the Saviour em- 
ployed it in a new sense, unknown to those whom he addressed ; 
for that would be a charge‘ that he used it with the intention, 
or at least with the certainty, of being misunderstood. To 
that mystical sense, supposed by many to have been shadowed 
forth in Christ’s command, stands out, in the strongest possible 
contrast, the simple, distinct, corporeal sense, to which the 
word was appropriated by unvarying usage. The act which 
it describes was chosen for its adaptation to set forth, in lively 
symbolism, the ground-thought of Christianity. The change in 
the state and character of the believer was total; comparable 
to death, as separating entirely from the former spiritual life 
and: condition. The sufferings and death of Christ, those over- 
whelming sorrows which he himself expressed by this word 
(Luke 12:50), were the ground and procuring cause of this 
change. These related ideas, comprehending in their references 
the whole work and fruit of redemption, were both figured by 
the immersion of the believer in water. In respect to both, it 
was called a burial. By it the believer was buried, as one dead 
with Christ to sin and to the world; and by it he pledged 
himself to newness of life, with him who died for him and rose 
again. Can it be supposed that to obscure these ideas, by 
virtually canceling the term on the clear expression of which 
the apprehension of them depends, is a trivial wrong against 
the body of Christ! 


This view of the significance, and consequent importance, of 
the form of this Christian rite, is not peculiar to the body of 
professed followers of Christ to which the writer belongs. “And 
indeed,” says Luther,* “if you consider what baptism signifies, 





* Et sane, si spectes quid baptismus significet, idem [immersionem] requiri 
videbis. Hoc enim significat, ut vetus homo, et nativitas nostra plena peccatis, 
que ex carne et sanguine constat, tota per divinam gratiam demergatur, id 
quod copiosius indicabimus. Debebat igitur modus baptizandi réspondere signi- 
ficationi baptismi, ut certum ac plenum ejus ederet signum. (De Sacram. Bapt., 
Op. Tom. I. Fol. 72.) 


OBLIGATION TO TRANSLATE THE WORD. 161 





you will see that the same thing [immersion] is required. For 
this signifies, that the old man, and our sinful nature, which 
consists of flesh and blood, is all submerged by divine grace, 
as we shall more fully show. The mode of baptizing ought, 
therefore, to correspond to the signification of baptism, so as 
to set forth a sure and full sign of it.” Matthies* (treatise on 
baptism) only repeats the expressed views of eminent Christian 
scholars of different communions, when he says: “In the apos- 
tolic church, in order that fellowship in Christ’s death might 
be signified, the whole body of the one to be baptized was 
immersed in water or a river; and then, that participation in 
Christ’s resurrection might be indicated, the body again emerged, 
or was taken out of the water. It is indeed to be lamented, 
that this rite, as being one which most aptly sets before the 
eyes the symbolic significance of baptism, has been changed.” 


The word ‘baptize’ is an Anglicized form of the Greek 
ΒΑΡΤΙΖΕΙΝ. On this account it has seemed to some that it must 
necessarily express the same meaning. It has been said, that 
no other word can so perfectly convey the thought of the Holy 
Spirit, as the one chosen by himself to express it in the original 
Scriptures; and that we are, therefore, at least right and safe 
in retaining it in the English version. A comparison of the 
meaning of saprizein, as exhibited in Sects. I-III. of this treatise, 
with the definitions of ‘baptize,’ as given in all dictionaries 
of the English language, and with its recognized use in English 
literature and in current colloquial phraseology, will show that 
this is far from being the case. The word ‘baptize’ is a strictly 
ecclesiastical term; broadly distinguished, by that characteristic, 
from the class of common secular words to which ΒΑΡΤΊΖΕΙΝ be- 
longed. It is a metaphysical term, indicating a mystical relation 
entered into with the church, by virtue of the sacramental appli- 
cation of water. In both these respects, it misrepresents the 
Saviour’s manner and intent. Concealing the form of the Chris- 





* In ecclesia apostolica, ut mortis Christi communio significaretur, totum 
baptizandi aque vel flumini immergebatur, et deinde, ut resurrectionis Christi 
societas innueretur, corpus iterum emergebat, seu extrahebatur ex aqua. Do- 
lendum quidem est, hune ritum, quippe qui aptissime symbolicam baptismi signi- 
ficationem ante oculos ponat, esse mutatum. (Baptesmatis Expos. 316 fin.) 


162 OBLIGATION TO TRANSLATE THE WORD. 





tian rite under a vague term, which means any thing the reader 
may please, it obscures the ideas thereby symbolized, and the 
pertinency of the inspired appeals and admonitions founded on 
them. The essence of the Christian rite is thus made to consist 
in this mystical church-relation, into which it brings the recipi- 
ent. With this view associates itself, naturally and almost 
necessarily, the idea of a certain mysterious efficacy in the rite 
itself; and, accordingly, we find the belief prevailing in the 
majority of Christian communions that, through baptism, the 
recipient is, not externally alone, but mystically united to the 
body of Christ. Thus the rite ceases to be the symbol of cer- 
tain great truths of Christianity, and becomes an efficacious 
sacrament. The tenacity with which this fatal error is adhered 
to, even in communions not connected with the state, is largely 
due to the substitution, in our English Bibles, of this vague 
foreign term of indefinite meaning, for the plain, intelligible 
English signification of the Greek word.* 


Among the several words, all agreeing in the essential idea 
of total submergence, by which sarrizein may be expressed in 
English, the word mmerse has been selected for use in this 
Revision, as most nearly resembling the original word in the 
extent of its application. It is a common, secular word, used 
in the daily affairs of life, to express the most familiar acts 
and conditions. It is not an ecclesiastical term. It is not 
a metaphysical term. It describes, to every English mind, the 
same clearly marked, corporeal act as is expressed by the Greek 
word. It is used metaphorically with the same applications. 
We speak of a man as immersed in calamities, in debt, in 
ignorance, in poverty, in cares, etc., always with the idea of 
totality, of being wholly under the dominion of these states or 
influences. In all these applications, like the Greek: word, 
through constant use in the literal sense, it suggests the clear 
image of the act on which they all are founded. It is, in 
short, the same potentiality in English as sarmzewn in Greek, 





* Other causes may produce, and have produced, the same perversion; 


but this is no reason why we should not remove the one within our 
reach. 


OBLIGATION TO TRANSLATE THE WORD. 163 





having the same meaning and the same associations; being 
thereby fitted to make known to us the Saviour’s will in pre- 
scribing the initiatory rite of his church, to exhibit the truths 
and relations symbolized by it, and the force of the inspired 
appeals founded on it, precisely as this was done to those who 
first heard and read the gospel in Greek. 


"ἢ, 


᾿ 
τ ΟΡ 
Ὁ} “ta 
i 


Hy 
ΓΎΝΙ 


᾿ 














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and in other expenses, requisite in its preparation. Many journeys 
have been made, and thé most celebrated libraries in Europe and 
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minute details. It may be safely averred, that no subject, requiring 
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BAPTIZEIN. 


From the Southern Baptist Review, Tenn. 


The Appendix evinces thorough scholarship and immense research. Its value can 
not be estimated. It contains every known example of baptizo to be found in the 
Greek classics, and examples of every use of it in the “Church Fathers.” The 
baptismal controversy on the action of baptism is philologically settled. 


From the Banner and Baptist, Allanta, Ga. 


This is the best production which we have received from the Bible Union Rooms, 
although we have received many valuable documents. The translation of baptizein 
“to immerse,” will no doubt produce some excitement. The author has most ably 
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several times the price of Matthew revised. All our brethren should have this work. 


From the Christian Union, Louisville, Ky. 


The Appendix to Matthew is devoted to a thorough exploration of ancient Greek 
literature, for the use of baptizein and its derivatives. Nothing equal to it has ever 
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an inexhaustible magazine of armor for those engaged in the discussion. 


From the Western Recorder, Louisville, Ky. 


The Appendix brings the whole question within the comprehension of all, the plain 
English reader, as well as the most finished critical scholar. It has never been thus 
before. The common people have never before been permitted to enter the lists of 
the discussion. It is impossible to convey in writing the fullness and perfection of 
this argument. Nothing like it exists in any language on the subject. Every minis- 
ter, every scholar, every intelligent reader of the Bible ought to study and master it. 
—D. R. Campbell, D.D., LL.D., President of Georgetown College, Ky. 


From the Texas Baptist, Anderson, Texas. 


The Appendix alone is worth to the Christian world, all that has ever been expend- 
ed in the revision enterprise. Jt contains more matéer than any other book ever pub- 
lished in the English language. [ is in no sense a controversial book ; all, therefore, 
may read it. We would rejoice to see a copy of it in the hands of every minister, as 
well as every private Christian who speaks the English tongue.—Rev. J. W. D. Creath. 


From the Freewill Quarterly 


The philological argument respecting baptism is here exhausted. The material to 
be employed in the discussion of the subject by scholars was never before so accumu- 
lated within a small compass, or so admirably classified, or made so readily and 
easily available to minds of ordinary attainments and culture. 


From the Chronicle, New York.., 


It is a monument to patient, persevering scholarship, of which any man might be 
proud. So far as the meaning of baptizein is concerned, it is final. The argument is 
conducted in no sectarian spirit. The original evidences are given without comment 
The controversy, so far as the meaning of the word is concerned, is settled forever. 


From the Home Mission Record, New York. 


The Appendix is a work of immense labor, and of great value. I¢ settles definitely, 
conclusively, and forever, the true meaning of the word baptizein. Henceforth there is 
an end of controversy on that subject. The Bible Union have in this matter done a 
good work. We wish they would cirenlate one banared thousand copies. 


\2) 


Publications of the American Bible Anion, 


350 Broome Street, New York. 





BAPTIZEIN. 


From the Christian Times, Chicago, 111. 

This collection of authorities from the ancient classical and ecclesiastical usage of 
baptizo, is by far the most complete ever before published. It in fact exhausts that 
department of inquiry—it settles the meaning of the usage of the Greek term. 

Every minister should have the work for the sake of these references, if for no other 


From the Biblical Recorder, Raleigh, N. C. 
The present work is destined to excite no little interest, and receive many a search- 
ing investigation, but we have no fears that it will not in the main come forth from 


the ordeal as “ gold tried in the fire.” We commend the whole volume to the careful 
study of all scholars of every denomination. 


From the Journal and Messenger, Cincinnati, O. 


The Appendix furnishes a most valuable treasury of argument on the baptismal 
question. It contains quotations from the Greek and Latin classics of every instance 
where the word baptizo or its equivalent occurs, with similar citations from the early 
Christian writers in eachlanguage. It contains also authority respecting the present 
‘practice in baptism of the Greek Church, also of the Latia Church, up to the Middle 
Ages, and of the English Church, till near the Reformation. These ample references 
will render the work very desirable to every minister. 


From the Christian Freeman, Jacksonville, Ii. 


The argument is purely philological and historical. We have long wished to see 
an argument of this character in support of the meaning of this word; an argument 
devoid of all denominational special pleading, and that can not offend any inquirer 
after truth. To any person having difficulties on the subject of immersion, we com- 
mend this Appendix, as the most satisfactory and least partisan source of informa- 
tion he can consult. 


From the New Church Quarterly (Swedenborgian). 


The Greek word baptizo, rendered “baptize” in the authorized version, is trans- 
lated by Dr. Conant, “immerse ;” and in the Appendix he cites a long array of 
authorities, Greek and Latin, sacred and profane, to show that this is the literal mean- 
ing. We cordially confess that his arguments seem to be conclusive, and that there 
is no escape from the admission that the original idea of the word is “ immersion.” 


From the American Christian Review, Cincinnati, O. 

The treatise on baptizo is the fairest, fullest, and, we think, the best, we have ever 
seen. It puts the humblest English reader upon the shoulders of all the learned, and 
enables him to see as far into the matter as the learned themselves can. 

It ought to be put into a cheap book by itself, so that it can be circulated every- 
where. It will certainly, with all candid people, be an end of the controversy on the 


meaning of that word: it will enable the preachers to end the controversy shortly. 
It is truly a master-piece. 


From the Christian Era, Boston, Mass. 


The Appendix, on the MEANING AND USE OF ΒΑΡΤΊΖΕΙΝ, is the most exhaustive and 
condensed exhibition of the historical and critical argument for immersion on philo- 
logical grounds, ever produced. . 

It is a critical Thesaurus, exhausting the resources of profane and ecclesiastical 
literature on this topic. 


From the Witness, Indianapolis, Ind. 


The Dissertation, showing that baptizin means only and always to immerse, is cer- 
tainly one of great ability and research. The work rises above all sectarian prejudice. 
The issues are now put on a fair and firm basis. No doubt can be entertained by any 
one, any longer, that baptizein means, and only means, to immerse. We commend this 
work to the careful examination of all. Let those who sprinkle and pour for baptism, 
look well to this work. If you can take ἕω the facts, do it. 

3 


Dwhlicutions of the American Bible Union, 


350 Broome Street, New York. 





BAPTIZEIN. 


From the Morning Star, Dover, N. H. 


The Appendix furnishes a most valuable treasury of argument on the baptismal 
question. Such a review ought to settle this great question with all candid minds. 


From the Christian Herald, Detroit, Mich. . 


This is a magnificent effort, on the part of Dr. Conant, worthy to be his monument, 
and must go far toward settling the controversy about. the meaning of the word. 


From the. Mississippi Baptist, Jackson, Miss. 

This Appendix gives the result of many years’ research, and exhibits an amount of — 

learning and scholarly ability in the collation of authorities that must command 
the admiration and respect of scholars throughout the world. 


From the Christian Visitor, St. John, N. B. 


Immerse, instead of baptize, is the change (in the proposed revision of Matthew) which, 
above all others, will call forth remark. But in an Appendix, luminous on every page 
with extended critical research, the Author (Dr. Conant) shows his authority for this 
change, and by evidence, the most conclusive, establishes the correctness of his posi- 
tion, and puts the question relating to the true signification of the original word 
baptizein to rest forever. ) 

This Appendix alone is worth, to the Church of God, all that the Bible Union has 
cost in the shape of toil and money from the beginning to the present hour. 


From the Christian Union, Louisville, Ky. 
This is, by far, the ablest investigation of the Greek word, from which we get the 
English word baptism, that has ever been published. 


᾿ 


From the Gospel Herald, London, England. 


The Appendix proves by evidence more elaborate, in some respects, than has ever 
et been given, that the meaning of the Greek word Baprizetn is immerse, that this is 
its only import, and that fidelity requires it to be translated, and not transferred. 


From the Mich. Christian Herald, Detroit, Mich. 


The Appendix to Matthew’s Gospel must stand an imperishable monument to the 
thorough research and accurate learning of the author. 


From Zion's Advocate, Portland, Me. 


There is one thing which must commend it—the reviser’s bold treatment of the 
word baptize—sustained in an Appendix, in which every known instance of the use 
of the word baptize, by Greek authors, is considered. . 

Dr. Conant has thrown down the gauntlet. The question is before the world. If 
no reply is made, the question will be settled, settled once and forever. 


From the Missouri Baptist, St. Louis, Mo. 


Reader, do you wish to know, beyond doubt, what the apostles did when they 
baptized the people? Read this Appendix. Have you any curiosity to see the most 
chaste, comprehensive, and learned production of any age upon this subject? Read 
it. Would you like to examine over 220. Greek quotations, and a few from the Latin, 
with a reference or two to the Oriental and Teutonic? Here you have them, and all 
translated. Would you like to hear the voice of the classic, and the Greek of the 
common and of the religious life; the voice of early translations and of later ones ; 
the voice of all Christendom for 1300 years; and the voice of scholars, of different 
ages and communions, upon the meaning and use of baptizein? Bend your ear to these 
clear-speaking, full-toned pages, and you ἫΝ enjoy that pleasure. 

(4 


Publications of the merican Bible Cnion, 


MATTHEW REVISED, 
WITH BAPTIZEIN AS AN APPENDIX. 


A quarto volume of about 300 pages, equal to nearly 600 ordinary 
octavo pages. Containing the Common Version, Greek Text, Revised 
Version, and Philological Notes. Price, sent by mail, $1.50. 


From the Christian Review, N. Y. 

This volume comes to us under the auspices of a Society of large membership and 
considerable power, and from the hand of a reviser of acknowledged scholarship. In 
no modern revision of the English Scriptures that has come to our knowledge, has 
there been so much of thoroughness. Evidences appear in every page of a scholar- 
ship comprehensive, patient, and enthusiastic. The reviser appears to have refrained, 
conscientiously and religiously, from introducing asingle change that did not seem to 

imself to be demanded by fidelity to the original text, or by the requirements of 
glish idiom. We have not detected a single expression in the revision of the twenty- 
eight chapters of this Gospel, that does not appear to have been most painfully 
selected as the one that, tn the judgment of the reviser, was most precisely fitted to 
express the inspired thought of the adopted text. 


From the Southern Baptist Review, Tenn. 


This Revised Version is, in many respects, superior to the Common Version. The 
foot-notes are, in the main, judicious, and indicative of the author’s qualifications 
for his work. Dr. Conant is the very man whose heart is inaccessible to the influence 
of sectarian considerations. 


From the Christian Record, Ind. 


_ The learning, research, and literary taste of Dr. Conant, are not to be ques- 
tioned. If there were no other evidence, his recent labors for the American Bible 
Union would afford sufficient proof that he possesses all these qualifications for a 
reviser or translator in an eminent degree. 

_ _ We do most heartily thankGod for what has been accomplished, and we do most 
sincerely think that there is nothing to be desired more than a simple, faithful, pure 
translation of the word of God, into our own noble and almost universal language. 
We understand this to be the object of the American Bible Union. And we believe 
that every lover of the truth will hail with pleasure any and every effort that may be 
put forth in this direction ; and not only so, but earnestly pray to God for success. 


From the Christian Times, Chicago, Ill. 

We are free to say that we esteem it (the revision), in the main, a decided improve- 
ment on the old one. It brings out, in numerous instances, the sense of the original 
with a beauty and a foree that almost take one by surprise. We are truly happy to 
place it on our shelves, as a tribute of American scholarship to sacred learning, and 
a most valuable help to the study of this portion of the New Testament. 


From the Biblical Recorder, Raleigh, N. C. 

The reviser is generally admitted to be among the first Hebrew and Greek scholars 
now living. His revision of Job has “ won golden opinions” from the public press. 
The present work is destined to excite no little interest, and receive many a search- 
ing investigation. A full examination of the revision and notes was a work of weeks, 
instead of a few hours, even for a competent scholar. 

We commend the whole volume to the careful study of all scholars. 


- From the Christian Union, Louisville, Ky. 

This revision is one of the finest monuments of Biblical learning ever erected. The 
more we examine it, the higher it rises in our estimation. The industry of the reviser, 
his extraordinary collation of authorities, the remarkable learning and scholarly skill 
exhibited in every page, stamps this revision as one of the great works of this century. 

] 





Publications of the American Bible Anion, 


350 Broome Street, New York. 





MATTHEW REVISED. 


From the Morning Star, Dover, N. H. 

Having used this volume in connection with the exercises of our class in the Greek 
Testament during the past term, we cheerfully give it a high commendation. We 
are especially pleased with the fidelity to the original, the accuracy and beauty of 
the Revised Version. The work must have cost immense labor, and exhibits through- 
out a marked success. If this may be regarded as a specimen of the Bible Union’s 
great undertaking, the whole will be welcomed with great favor by the Christian 

ublic. 
P From the Christian Visitor, St. John, N. B. 

All who examine the work will agree that it is, in all respects, a scholarly produc- 
tion of the very first grade. 


From the Christian Freeman, Jacksonville, Ill. 
Dr. Conant is an eminent member of the Final Committee, and this fruit of his 
labor possesses so many evidences of high scholarship and good taste, that we accept 
it as a flattering assurance of what the final work is to be. : 


From the Witness, Indianapolis, Ind, 
This book was assigned to Dr. Conant, and has been executed by him. As to his 
ability and scholarship and honesty as a Christian man, we need not speak. He has 
done his work on this with great care and evident ability. 


From the Banner and Baptist, Atlanta, Ga. 


This is the best production which we have received from the Bible Union Rooms, 
although we have previously received many valuable documents. 


From the American Christian Review, Cincinnati, 0. 
We are highly delighted with a large portion of his [Dr. Conant’s] work. Indeed, 


the production is worth to the world all the funds we, as a brotherhood, have ever 
contributed to the Union. 


From the Christian Herald, Detroit, Mich. 
We have not a particle of doubt but that Dr. Conant has given us the most accu- 
rate version of Matthew in existence, and which will be hailed with great satisfaction, 
both by the learned scholars of the day, and by the common reader of the Scriptures. 


From the American Baptist, New York. 

The publication of this volume will do much to relieve the alarm of those who 
feared that their old-fashioned Bible was to be so changed that they could scarcely 
recognize it. The caution with which the reviser has introduced his emendations will 
secure favor for the volume. 


From the Christian Era, Boston, Mass. 

The revision of the Gospel of Matthew evinces great research, and marked candor, 
me have been struck with the generally terse and felicitous diction which it em- 

oys. 
pha From the Home Mission Record, New York. 

The Revised Version seems to have been executed with great care and fidelity. 
Comparatively few changes have been made, and those only where there seemed 
good and sufficient reason for making them. 


From the New York Chronicle, New York. 

The more it is examined, the more its profound scholarship and masterly research 
will appear. 

From the Gospel Herald, London, England. 

Among the valuable works which this Society (the American Bible Union) is pub- 
lishing, none exceeds in interest “ The Gospel of Matthew,” by Dr. T. J. Conant. 
Such works, independently of being preparatory to so important a work as a revised 
translation for common use, are valuable additions to Biblieal literature. 


Publications of the American Hible uion, 


350 Broome Street, New York. 


MATTHEW REVISED. 


From Zion’s Advocate, Poriland, Me. 

Of the manner in which Prof. Conant has done his work, we need, perhaps, say but 
little. His reputation as a Biblical scholar is well established, and but few men 
would be willing to urge their own opinions, with much confidence, against his, on a 
question of philology. 





From the True Union, Baltimore, Md. 


It is the production of a profound scholar ; and, irrespective of its ultimate design, 
will be found a valuable work. The reviser keeps as closely as practicable to the 
- Common Version, and retains, as much as possible, the fine old Saxon idiom. 


From the Western Recorder, Louisville, Ky. 


There is hardly a possibility of any further material improvement. Every page, 
every chapter, every verse, every word, every point, bears the impress of the most 
scrupulous care, and the most perfect human accuracy. 


From the Journal and Messenger, Cincinnati, Ohio. 


The plan which Dr. Conant proposes is the right one. We think that he has been 
generally successful in accomplishing his object, so far as we have been able to judge. 


From the Plumas Standard, Quincy, California. 


The reviser is Prof. T. J. Conant, whose reputation as a scholar is co-extensive with 
the world of education. This revision of Matthew, like all that comes from his pen, 
evinces a depth of erudition and careful research, such as few scholars in this age 
have attained. Where any departure is made from King James’ Version, the reasons 
are given. The reviser has shown, not only a perfect command of our noble language, 
but a wonderful knowledge of the philology and customs of the ancients. 


From J. H. Raymond, LL.D., President of the Polytechnic Collegiate Institute, N. Y. 


This revision is made, throughout, in the Catholic spirit of a true scholar, who con- 
cerns himself not at all with questions of importance or unimportance, with moral or 
doctrinal, or ecclesiastical bearings, but simply and solely with the question of 
accuracy—who keeps steadily in view the two only questions pertinent to his work: 

1. What is the true Greek to be Englished ? 

2. What is the true English for that Greek ? 

Dr. Conant follows the testimony of the most ancient witnesses, τ. 6., of the oldest 
manuscripts and versions now extant, and the citations of Scripture found in the ear- 
liest Christian writings that have come down to us. 

It is such a work as scholars love to look upon. 


From Rev. George J. Johnson, Fort Madison, Iowa. 


I have read the revised version of Matthew through twice, and am gratified with 
the book beyond measure. You know I have never been any kind of a friend to the 
Bible Union, and still have no faith in the general success of its undertaking. But 
I must acknowledge that if the Union shall never do any more, to have produced 
such a work as this now before me is not laboring for naught: it is so far a glorious 
success. I shall not attempt to review the revision critically, but will say this—So 
far as I can judge, it is faithful and elegant, and in many respects an improvement 
on the old version. 


From Rev. Henry A. Hart, Maine. 

I have been, heretofore, neither a friend nor a foe of the Bible Union. I have felt 
but little interest in the matter. and have not cared even to form an opinion. But 
since reading a copy of Conant’s Revision of Matthew, I have changed my grounds. 
I am ready to take sides with the Union. (5) 

5 


Publications of the American Bible Tien, 


350 BROOME STREET, NEW YORK. 





MATTHEW REVISED. 


From the Christian Union, Louisville, Ky. 

We speak upon an extended experience, when we say, that never before has any 
English reader come as near the light that beamed from Matthew’s Gospel upon the 
minds of those for whom it was originally written, as in this revision. The mere 
English reader may learn now from Matthew, what the scholar learns by much pains- 
taking from Lachmann, Tregelles, Tischendorf, and Alford. This revision of Mat- 
thew is amonument of Biblical learniug, of critical skill, of faithful and pious effort 
to give the English reader as perfect an idea of what the Holy Spirit said through 
this evangelist, as the original Greek readers had. 


From the Freewill Quarterly. 
The appearance of this Gospel by Matthew marks an era in the history and work 
ofthe Union. The revision generally shows great labor and care, and unquestion- 
ably brings us, in not a few instances, much nearer to the centre of the writer’s 
thought and the great Spirit's lips. We can not help commending the manifest im- 
partiality and conscientious scholarship of the translator. His motto seems to be— 
Nothing to prejudice ; every thing to truth. 


From the New Church Quarterly (Swedenborgian). 


This new translation will be of extreme value, as embodying the results of the 
latest researches in Biblical learning, and, by the discussions it will provoke, can not 
fail to settle the truth, on points now involved in obscurity. We presume from Dr. 
Conant’s acknowledged ability and painstaking scholarship the emendations it will 
require, will not be very important. We hope that all our readers who have any 
taste for the work will procure a copy of this book. 


From the Advent Herald, Boston, Mass. 


We hail every effort to perfect the rendering of the original Scriptures into our 
English tongue. The critical notes accompanying this work are invaluable. 


From Zion’s Advocate, Portland, Me. 


Of the corrections of Bagster’s edition of the Greek text, made by Dr. Conant, 
Zion’s Advocate says, 

Many, perhaps all, the omissions recommended, would be confirmed by the best 
authorities. In the New Version, the proper names are given as they are in the Old 
Testament. Words, whose meaning has changed, are replaced by others expressing 
the thought exactly and intelligibly. Ungrammatical expressions are corrected, 
Certainly, no one can object to eliminating from the Bible what we would not allow 
in a child’s composition. Inexact translation, and faulty expressions are corrected. 
Surely, no one will object to having the exact sense of the original expressed in sim- 
ple and intelligent language. Very many passages have been greatly improved, and 
these improvements were absolutely demanded. 


From the Missouri Baptist, St. Louis, Mo. 
The work will command respect. 
Every page of it bears the impress of scholarship. 
Tt will give satisfaction. 
The mind of the Spirit is made clear and plain. 
The notes are brief, clear, and to the point. 


From the Mich. Christian Herald, Detroit, Mich. 

It has been with mingled pleasure and profit that, for the last two months, we 
have, almost daily, examined a portion of Dr. Conant’s Revision of Matthew ; and, 
having finished it, we rise from our task with the conviction that it is, beyond all 
question, the best revision of Matthew’s Gospel ever made in English. 

3 


Publications of the American Bible Anion, 


350 Broome Street, New York. 





MARK REVISED. 


This volume contains the Greek Text of Mark’s Gospel, the Common 
Version, and the Revised Version, with Critical and Philological Notes. 
It makes a handsome quarto volume, equal to about 300 ordinary 
octavo pages. Price, sent by mail, 80 cts. 


From the Christian Herald, Mich. 


We have not failed to notice in the revision, in many places, a more felicitous ahd 
in others, a far more accurate rendering of the original, the effect of which is to make 
the passages more intelligible to the general reader. 


From the True Union, Md. 


_ From a glance at its numerous criticisms and general appearance, we can but 
regard it as a valuable contribution to Biblical learning, and a sincere effort to obtain 
a pure version of the sacred Scriptures. ; 

From the Christian Era, Mass. 
᾿ There seems to have been great care used, and as far as we have been able to give 
any attention to it, we should judge the revision had beem exceedingly thorough and 
judicious. 

From the Louisiana Baptist, Ia. 
The Version is a great improvement on that in common use. 


From the Carolina Baptist, N. C. 
The work is well executed, and the changes, for all of which authors are cited, are, 
in our estimation, decided improvements. 
From the Daily Times, Jil. - 


The manner in which this revision is published, is certainly fair, to say the least. 
No scholar can fail to see that the translation is made with great carefulness. The 
typographical execution of the work is beautiful. 


From the Christian Review, N. Y. 


We regard it as an excellent peculiarity of this work, that it does not'seem to seek 
unnecessary changes. We can not doubt that this and similar works will ultimately 
promote the cause of Biblical learning. 


From Reo. Jesse Hartwell, D.D. 


I am much pleased with the revision of Mark. None will hesitate to say it is a 
great improvement.» Is thé,reviser not to be known? 1 should like to know his name 
and denomination. I am deeply interested in the work of revision. I hope the Lord 
will bless and direct those engaged in it. 


From the Illinois Baptist, Jil. 
The more we see of this important work, the greater are our anxieties to see the 
whole. 
From Zion’s Advocate, Me. 
The whole Bible printed in this style, with marginal readings, embodying the re- 
sults of great research, will be of great value to Biblical students. 
From the Religious Herald, Va. 


It bears traces of a hand free from the rashness which multiplies unnecessary 
changes, and the timidity which a iia for the better. 
1 


Publications of the American Pible τάσιν, 


350 Broome Street, New York. 





LUKE REVISED. 


A volume of nearly 300 quarto pages. It contains the Greek Text, 
Common Version, and the Revised Version, with numerous Critical 
and Philological Notes. Price, sent by mail, $1.50. 


From the American Christian Review, O. 


The revision with the notes shows a vast amount of labor. It is a valuable pro- 
duction, indeed. : 


From the American Baptist, N. Y. 
The alterations are comparatively few, but are made with judgment and care. 


From the American Sentinel, Me. 


The Bible Union Reporter, containing portions of the new translation of Luke, we 
commend to the notice of our readers. 


From the Lousiania Baptist, La. 


Of the revision of Luke, xi., 33-36, the editor says: This is certainly a great im- 
provement in translation, making the figure intelligible and very beautiful to every 
reader. 


From the Boston Recorder, Mass. 
This work of retranslating the Sacred Scriptures is steadily going forward. 


From the Correspondent, Ala. 


We have read some of these chapters with interest, and in the main with our 
hearty approval. — : 


From the Bible Union Quarterly, N. Υ͂. 


The Committee appointed by the Bible Union to examine the Revision of Luke’s 
Gospel report that: Its author has consulted a wide range of authorities, and has 
supported his departures from the Common Version, by much learning and a discrim- 
inating judgment. The style is easy, simple, and perspicuous. We admire the fidelity 
with which he adheres to the Common Version, where itcan be done with justice to 
the original. 

The Committee considers it superior to that version in the following particulars, 

not to mention others : 
* 1. Accurate rendering of the inspired original. 2. Its style is more in harmony 
with modern usage. 3. The collocation is in many places much better. 4. It is more 
grammatically accurate. 5, It is in many places much more perspicuous.—P. 
Cuurcu, D.D., Chairman. 


From the Chicago Daily Times, Jil. 


This paper says of the primary revision of Mark and Luke: We have here two 
quarto volumes, containing the two gospels indicated above,in the original Greek 
text, the Common English version, and the new and revised translation. We can 
not speak in too high terms of the faithful and conscientious manner in which the 
American Bible Union are fulfilling their mission, of giving to the world this new 
version of the Holy Scriptures. The work of translation is being performed by a 
number of the most eminent and profound Greek and Hebrew scholars, men whose 
scholastic attainments and deep erudition make them infinitely superior to the trans- 
lators of the old ‘ King James Version,” so familiar to us from childhood. No 
student of the Bible, above all, no clergyman or minister, should be without these 
admirable translations of the gospels. a) 


Publications of the American Bible Anion, 


350 Broome Street, New York. 





ACTS OF THE APOSTLES. 


This book is second in size of the books of the New Testament. 
The preliminary povision. eae a long time in its preparation, and 
was a work of great labor, Much light is thrown by it upon many 
dark and difficult passages. It will abundantly repay a careful 
perusal. | 

It contains the Greek Text, the Common Version, and the Revised 
Version, with Critical and Philological Notes. Price, sent by mail, 
$1.25. 

From Chailen’s Monthly, Pa. 


This large quarto so long and,anxiously expected, has just issued from the press of 
the American Bible Union, and will be read with much interest. 

More than ordinary care has been bestowed upon if. 

The beautiful simplicity and historical truthfulness of Luke, in the original records 
of the planting and successful establishment of the Church of Christ, have been ad- 
mirably translated into our language in this invaluable offering of the Board of the 
American Bible Union ; and we accept it with peculiar satisfaction and pleasure. 
There is much in this translation which will solicit the earnest and, we trust, faithful 
criticism of the learned, and we doubt not but that it will pass through the fiery 
ordeal without much loss. ; 


From the Christian Union, Ky. 


Speaking of the revision of Acts and other portions issued in one volume, the editor 
says: “It contains some of the most valuable contributions ever made to Biblical 
sekence, and well deserves to be assiduously studied by all who wish to know what 

*God has said to mankind.” 


From the Bible Union Quarterly, N. Υ͂. 


We take pleasure in adding that there is a great demand for this work, which in- 
creases as it is circulated. 


From the Religious Herald, Va. 
There are some notes of valne ; indicating correct opinions and large views, and a 
diligence of collation that is really wonderful and highly commendable. 
From the New York Chronicle, N. Υ͂. 


This work is now before us. It is a beautifully bound quarto volume. The work 
has been prosecuted with an intense desire to make a faithful and perspicuous transla- 
tion of the words of inspiration. - 


From the American Baptist, N. Y. 

The most simple and*appropriate terms to give expression to the meaning of the 
original, and every effort has been employed to make the ordinary reader acquainted 
with the mind of the Holy Spirit. 

From the Chicago Daily Times, Til. 

It ought to receive the candid examination of all Biblical scholars. The typograph- 

ical execution of the work is worthy of the highest praise. 
From the Christian Index. Ga. 

We accord to the reviser an extent of historical and philological knowledge which 
entitles his revision to a candid but fair criticism. 

From the American Christian Review, O. 

The Bible Union is furnishing work for critics. The simple aim of the Bible Union 
is to give to the world as pure a version as possible 

1 


Dublications of the American Bible Union, 


350 Broome Street, New York. 





1 AND 2 TIMOTHY. 


This volume contains the Greek Text, the Common Version, ana 
the Revised Version of Paul’s First and Second Letters to Timothy, 
with Critical and Philological Notes. Price, sent by mail, 60 cents. 


From the Standard, Nashville, Tenn. 


The revision is executed in a spirit of judicious and conservative scholarship. We 
can highly commend it. 

One of the most noticeable features of this new version of Timothy, is the few 
changes that are made. 

Quite a number of important changes in phraseology have, however, been intro- 
duced. The reader of the New Version will miss the words “ church,’ “ bishop,” 
and other such ecclesiastical terms ; and in their places he will find “ congregation” 
and “ overseer.” 

We have “ love’ in the place of “ charity ;”’ ἐς demons” for “ devils ;”’ “‘ appointed” 
for “ ordained ;” “ silly fables’ for “ old wive’s fables;” and many others which 
might be enumerated, and which commend themselves to the common reader no less 
than to the scholar and the critic. 


1 AND 2 THESSALONITANS. 


This volume contains the Greek Text, the Common Version, and 
the Revised Version of Paul’s First and Second Letters to the Thessaw 
lonians, with Critical and Philological Notes. Price, sent by mail, 


60 cts. 
From the Christian Times, London. 


This is a handsome thin quarto. The revised version is executed with great care, 
andifit were proposed to substitute it for the common English version, we should 
not entertain any insuperable repugnance. 

From the Christian Repository, O. 


One object of this publication is to invite the criticism of scholars, and to them it 
hasa special value. But we can heartily recommend it to all ; for, if the reader does 
not understand the original, the new version will often help him to gather the mean- 
ing of the old version. 


€ 
EPHESIANS. 


This book contains the Greek Text, the Common Version, and the 
Revised Version of Paul’s Letter to the Ephesians, with Critical and 
Philological Notes. Price, sent by mail, 50 cts. 


‘From the Christian Repository, O. 


The Revised Version in many places is doubtless better than the Common Version. 
We hope to have the Bible in this form, and we will certainly prize it very highly. 
It is all that could be desired in typography. We never saw the Greek Text in 
such beautiful, large, clear type. () ‘ 
1 


Publications of the American Pible Union, 


350 Broome Street, New York. 





PHILEMON. 


A small volume, containing the Greek Text, the Common Version, 
and the Revised Version, with Critical and Philological Notes. This 
work is issued in quarto form, and also in a small pocket edition. 
Price, bound and sent by mail, 25 cts. | 


We think it a masterly and scholarly production.—From the True Union, Md. 
It is a model for works of its kind.— rom the N. Y. Chronicle. 


) _ From the Daily News, N. ¥. 
The proposed version, from the pen of Dr. Hackett, reflects great credit on his 
learning, critical acumen, and fine taste. 
fi From the American Christian Review, O. 
It isa very creditable production, and seems to be the fruit of much reading and a 
close study of the original. It bears the impress of an independent thinker. 
From the Presbyter, Cincinnati, O. 
We took our leisure to examine this little volume with some care, which has result- 
ed.in entire satisfaction with the author’s labors. 
From the Journal of Commerce, N. Y. 
As a general remark, Prof Hackett adheres more rigidly to the literality of the 
original, than does the received version. 
From the Independent, N. Y. 


. The work furnishes abundant proof of the author’s accurate scholarship, exegetical 
‘insight, sober judgment, and carefulness to avoid rash and doubtful changes, 


From the Boston Recorder, Mass. 


We have examined with some care this production of one of our most eareful and 
reliable Biblical scholars. We understand this important epistle better than before. 


From the Methodist Protestant, Mad. 
This book is beautifully printed. The revision is from the pen of Dr. Hackett. 


From the Christian Review, N. Υ͂. 


It bears on every page the impress of his (Dr. Hackett’s) exact learning, cultivated 
taste, sound judgment, and nice philological tact. 


From the Watchinan and Reflector, Mass. 


The superior merits of Dr. Hackett as an exegete are too well known to need any 
public commendation, He loves the Bible as the true word of God, and holds 
strongly to the broadest, deepest, and most spiritual views of divine truth. His judg- 
ment is cautious, sound, and clear; his philological acquirements are extensive and 
accurate ; his taste is admirable. The work is a real gem of art. 


From the Mississippi Baptist, Miss. 
This is the completest work I have ever seen. It comes nearer giving the Greek 
idea in English than any of the revisions with which I have met.—J. A. Oliver. 


From the Biblical Recorder, Ν᾽ Ο 
The work of Prof. Hackett is well done, and the volume is deeply interesting. 


From the Western Watchman, Mo. 


* This volume, just issued by the American Bible Unien, is from the hands of one of 
the most accomplished Biblical critics of the present day. 
1 


Publications of the American Bible Cnion, 


350 Broome Street, New York. 





HEBREWS REVISED. 


A quarto volume, containing the Greek Text, the Common Version, 
and the Revised Version, with Critical and Philological Notes. Price, 
sent by mail, 70 cents. 


From the Christian Review, New York. 


We should be false to our convictions not to say that it isa great improvement on 
the Common Version. There has been no wanton or unnecessary tampering with 
the good old English of the Book so embalmed in the most sacred recesses of millions 
of Christian hearts. 


From the Ladies’ Christian Annual, Pa. 
We accept, with special favor, this invaluable addition to the works already issued 
by the press in the employ of the American Bible Union. 
From the American Sentinel, Me. i 
In some respects we think the translation superior to the Common Version. To all 
it will prove useful. 
From the Southern Baptist, Tenn. 


As it appeared in monthly parts, we noticed that it was highly commended for its 
fidelity to the original, and for its simple and pure English style. The Bible Union, 
in New York, is still continuing to progress in its work. 


From the Christian Herald, Mich. 


We have read the translation with much interest. 
The English reader will discover a clearness, beauty, and logical force in the let- 
ter to the Hebrews, as it is here rendered, which he has not seen before. 


From the Christian Secretary, Conn. 


The Epistle to the Hebrews is received from the press of the Bible Union, in the 
style of their former issues. So far as we have examined this specimen, we like it 


From the Israelite, O. 


The Bible Society of New York has sent us a splendid copy of their edition of the 
Hebrew text of Job, and the new version of The Epistle to the Hebrews. The former 
is the most splendid edition of Hebrew Scripture we have seen in this country, and 
we accept it with many thanks. 


From the Christian Ambassador, New York. 


The typographical execution is excellent. The Text-Book in Greek and English is 
beautifully distinct, and the notes are in a plain type. Few editions of the Bible 
have been more handsomely printed, or on better paper. 


From the New York Chronicle, N. Y. 


It is believed to be among the choicest of the preliminary revisions yet put forth 
by the American Bible Union. 


From the Knoxviile Republican, Ii. 


We thank the Union for the Biblical treat we have enjoyed. We invite all candid, 
Bible-loving men to read and carefully examine and compare this work with the com- 
mon translation. 

Between sixty and seventy versions and works of criticism, are quoted, as sustain- 
ing the changes made, and as helps to the critical reader, to enable him to determine’ 
for himself the propriety of these aid 

1 


" 


Publications of the American Bible Union, 


350 Broome Street, New York. 





HEBREWS REVISED. 


From the Millennial Harbinger, Va. 

We have hastily examined every page of it, and pronounce it to be a careful, 
learned, and greatly improved version of the second greatest epistle ever written by 
the greatest apostle, the most learned writer, as well as the largest author of the 
Christian Scriptures. 


From the Illinois Baptist, ΠῚ. 

Its exact faithfulness to the original text, its pure vernacular English, as used by 
our best writers and speakers, and its tender regard for the commonly-received ver- 
sion, are strikingly manifest in each chapter and verse ; rendering it not only a liv- 
ing epistle, full of the pure words of inspiration, clothed in the familiar phraseology 
of the Family Bible, but also a work of the most superior literary merit. 

No one can compare the Reyised Version with the Greek, and with King James’ 
Version, without being forcibly struck with its great superiority, both in faithfulness 
and diction. 

The critical notes of the reviser are almost invaluable to the Biblical student. 


From the American Baptist, New York. 


Having compared it with the common translation, we now feel prepared to say 
that it is a very decided improvement on the version of King James. 


From the Biblical Recorder, N. C. 
The new translation is a decided improvement of the Common Version. It is better 
English. It is, in several instances at least, more faithful to the original, and it 
renders the meaning of some passages much more perspicuous. 


From the N. W. Christian Review, 0. 

We think that even the superficial reader can not fail to discover a manifest improve- 
ment on the authorized version of King James. To the scholar and theologian it 
must commend itself for the purity and clearness of its diction, and the faithfulness of 
its version, and, to the classical character, for its notes. 


From the Commission, Va. 

We have not had time to examine it, and can only, therefore, commend the me- 
chanical execution. The publications of the Union are beautiful specimens of 
typography. 

We feel an increasing conviction that the work they have undertaken will, ulti- 
mately, be well done. We are always glad to receive their publications. 


From the Mountain Messenger, Va. 
We do not feel qualified to criticise this work, but, no doubt, it will undergo the 


careful scrutiny of profound scholars, in this and other lands, before it is published 
as a finality. 


From the True Union, Md. 


There is no attempt to depart from the style of the old version apparently for the 
sake of differing ; no introduction of words of Latin origin, merely to supplant those 
of the Saxon stock. 


From the Western Recorder, Ky. 
Seldom have we read a work with so much real pleasure and profound gratitude. 


From the Masonic Review, O. 
No one'can read it without being highly gratified with the beauty and force of the 
English used. 
The religious public have nothing to fear from a thorough revision of the translation 
of the Sacred Scriptures by competent and God-fearing men. We wish the Union 
success ; for we believe their aims are pure, and the object commendable. 


Publications of the American Bible Wnion, 


350 Broome Street, New York, 





DOCUMENTARY HISTORY OF THE AMERICAN 
BIBLE UNION, 


Vonsisting of the reprint of its Constitution, Annual Reports, Quar- 
terly, Papers, Select Addresses, Tracts, etc., etc., in. the form of the 
Bible Union Quarterly, the official organ of the Mac Bible Union, 
edited by Wu. H. Wyoxorr, Corresponding Secretary, and C. A. Bucx- 
BEE, Recording Secretary. The first three volumes complete, from the 
organization, in 1850, to 1860. Each volume contains over five hund- 
red octavo pages. Volume one contains a beautiful steel engraved 
likeness of Rev. 8. H. Cone, D.D., first President. Volume two con- 
tains one of Rev. Thomas Armitage, D.D., the present President, and 
volume three, one of the Corresponding Secretary, Wm. H. Wyckoff. 
Price, for each volume, sent by mail, $1.50. 


From the Western Recorder, Ky. 


The first two volumes contain a complete documentary history of the Union up to 
the close of 1856. The first volume contains an admirable likeness of Dr. Cone, the 
first President of the Society, and the second volume,.one of Dr. Armitage, both 
from steel engravings in the best style of the art. 


From the Christian Union, Ky. 


Volume second is received. It is abeautiful book. We commend it to the perusal 
of all who love the cause of revision. They will acquire much useful knowledge, in 
relation to the Bible Union enterprise, by the diligent perusal of this volume. 


From the True Union, Md. 


Of the second volume, the editor says: This is an elegant volume, containing the 
documentary history of the Bible Union. It will be found deeply interesting to all 
those who desire to see a pure version of the Sacred Scriptures. An additional 
attraction to the volume is a beautiful engraving of the President, Rey. Thomas 
Armitage, D.D. We commeénd the volume to all our readers. 


From the Bible Union Quarterly, N. Y. 


The third volume of the Documentary History is now complete, bringing down the 
history, in the Quarterly form, to 1860. Whoever. wishes to know all that the Bible 
Union has done, and the reasons for it, must study these volumes. They comprise 
facts and arguments, plans and proceedings, with which every friend of the cause 
ought to be familiar. 

It will convince every one who reads these volumes, that the managers of the Bible 
Union have pursued a uniform, undeviating course, from the commencement of the 
enterprise, and have sought out and prosecuted the best possible measures to secure a 
most pure and faithful version of the word of God. 


From the Christian Pleader, Sydney, Australia, 


There is one piece of information which may be interesting to our readers. The 
most spiritual notion of their work is entertained by the conductors of the Union. 
The history of their enterprise and the manner in which they have conducted it will 
hereafter marvelously illustrate the power of prayer and faith. Nor can we doubt 
that this effort will mightily contribute to the glory of the latter days, and to the 
absolute overthrow of snag and Antichrist. 


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